HE    BIBLICAL    VIEW 


OF 


THE   SOUL 


ma 


WALLER 


'•-':       • 


/ 
6.  f 


THE    BIBLICAL    VIEW 

OF 

THE     SOUL 


THE    BIBLICAL    VIEW 


OF 


THE    SOUL 


BY    THE 


REV.  G.  WALLER,  M.A. 

FORMERLY     RECTOR     OF     ST.    JOHN'S,     STAMFORD 
LINCOLNSHIRE 


LONGMANS,    GREEN,    AND    00. 

39    PATERNOSTER    ROW,    LONDON 

NEW    YORK    AND    BOMBAY 

1904 

All    rights    reserved 


PEBFAOB 


THE  object  of  the  first  part  of  this  work  is  to  exhibit  all  the  passages  in 
which  the  Hebrew  word  Nephesk  (Soul)  occurs  in  the  Old  Testament  Scrip- 
tures ;  and  to  arrange  them  in  Sections,  according  to  the  different  senses  in 
which  the  word  is  used,  following  the  Jive  principal  classifications  of  the  word 
adopted  by  Dr.  Taylor  of  Norwich,  in  his  very  valuable  Hebrew  Concordance 
(published  in  two  volumes,  folio,  London,  1754-57),  to  which  7  archbishops, 
35  Bishops,  3  deans,  4  deans  and  chapters,  10  archdeacons,  and  178  clergy 
of  the  United  Church  of  England  and  Ireland,  and  others,  subscribed ;  upon 
which  Dr.  Home,  in  his  learned  '  Introduction  to  the  Critical  Study  and 
Knowledge  of  the  Holy  Scriptures  '  (published  in  five  volumes,  8vo.,  London, 
1846),  thus  comments  : 

'  This  is  one  of  the  most  laborious  and  most  useful  works  ever  published 
for  the  advancement  of  Hebrew  knowledge,  and  the  understanding  of  the  Old 
Testament  in  its  original  language.  It  is  in  fact  a  Grammar,  Lexicon,  and 
Concordance,  founded  on  the  Concordance  of  Buxtorf,  all  whose  errors  Dr. 
Taylor  has  corrected.  .'  .  .  This  invaluable  work  was  published  under  the 
patronage  of  all  the  English  and  Irish  Bishops,  and  is  a  monument  to  their 
honour,  as  well  as  to  the  learning  and  industry  of  its  author.  The  price 
of  this  Concordance  varies  from  seven  to  nine  guineas,  according  to  its 
condition.' 

Dr.  Taylor's  notes  under  the  Hebrew  word  Nepliesh  (soul)  are  as 
follows : 

'  Anima,  Spiritus.  The  Animal  Life,  or  that  Principle  by  which 
'  every  Animal,  according  to  its  Kind,  lives ;  which  animal  Life,  so  far 
'  as  we  know  anything  of  the  Manner  of  its  Existence,  or  so  far  as  the 
'  Scripture  leads  our  Thoughts,  consists  in  the  Breath,  and  in  the  Blood ; 
'  is  supported  and  refreshed  by  Meat  and  Drink,  and  is  taken  away  when 
'  the  Animal  dieth  or  is  slain ;  hence  the  following  Senses  :  I.  Life,  And 
'  in  many  other  Places  where  it  is  translated  Soul.  That  which  supports 
'  Life.  To  restore,  convert,  relieve,  refresh  the  Life  or  Soul,  is  the  same 
'  phrase  in  the  Original,  and  signifies  to  make  the  Soul  or  Life  return ; 
'  to  refresh,  invigorate,  cheer  and  comfort,  the  weak,  faint,  or  discouraged 
'  Mind.  The  waters  come  in  unto  my  soul,  The  sivord  reacheth  unto  the 
'  soul,  i.e.  advance  so  far  as  to  endanger  Life.  He  put  his  Life  in  his 
'  hand,  he  hazarded  it,  put  it  into  a  desperate,  hopeless  Situation,  where 
'  it  might  easily  have  been  dashed  out  of  his  hand.  II.  Animal  Appetite, 
'  Lust,  Desire,  Will,  or  Pleasure.  III.  A  Person,  Persons.  IV.  My  Soul, 


209288S 


Vi  PREFACE 

'  thy  Soul,  his  Soul,  &c.,  are  used  for  the  sake  of  the  greater  emphasis, 
'  instead  of  /,  thou,  he,  himself,  &c.  In  this  manner  it  is  also  applied  to 
'  God.  V.  As  applied  to  the  Faculties,  Actions,  and  Affections  of  the 
'  Mind ;  as  to  the  Understanding,  Memory,  Will,  Counsel,  Desire,  Love, 
'  Hatred,  Courage,  Fear,  Joy,  Sorrow,  Anger.  Thus  it  is  also  applied 
« to  God.' 

In  the  very  valuable  Hebrew  Lexicon,  by  the  late  Dr.  Samuel  Lee,  Pro- 
fessor of  Hebrew  in  the  University  of  Cambridge  (published  in  London,  1840, 
8vo.),  there  is  a  somewhat  similar  classification  of  the  word  Nephesh : 

*  Spiritus,  anhelitus,  anirna,  persona,  (a)  Breath ;  (b)  Meton.  Any 
'  thing  that  breathes.  An  Animal,  (c)  A  person,  (d)  The  soul,  as  the 
'principle  of  life,  (e)  Self.  (/)  Life,  (g)  Livelihood,  (h)  The* feelings, 
'spirit.  (?)  The  feelings  of  an  Animal.  (&)  Desire,  inclination.  (I)  A  person 
'  of  an  unruly  appetite,  (m)  Perfume  boxes '  [for  faintness  of  smil  (life)]. 

Again,  in  the  Variorum  Reference  Bible,  published  by  Eyre  &  Spottiswoode, 
1888,  in  the  note  on  the  word  Soul,  in  Gen.  i.  20,  we  read,  '  in  Heb.  soul  is 
used  more  widely  than  in  English,  and  denotes  the  sentient  principle  possessed 
by  all  animals  generally.' 

I  have  endeavoured,  therefore,  in  the  Sections  of  this  work  which  follow 
the  Introduction,  to  adhere  as  closely  as  possible  to  the  classification  of  Dr. 
Taylor  in  each  of  the  754  places  where  the  word  Nephesh  occurs  in  the  Old 
Testament  Scriptures,  as  this  classification  is  simple  and  easily  understood ; 
and  in  the  New  Testament  I  have  similarly  classified  in  the  following  Sections 
the  106  places  where  the  Greek  word  Psukee  (soul),  (corresponding  to  the 
Hebrew  word  Nephesh  in  the  Old  Testament),  occurs.  In  Part  II.  I  have 
referred  to  all  the  places  in  the  Old  Testament  Scriptures  to  which  Nephesh 
(the  soul)  is  said  to  go  after  death,  under  the  Hebrew  words  Sheol,  Shakath, 
Shooagh,  Doomah ;  and  to  the  places  in  the  New  Testament  to  which  Psukee 
(the  soul)  is  said  to  go  after  death,  under  the  Greek  words  Hades  and  Gehenna. 
In  Part  III.  I  have  given  a  classification,  according  to  their  Biblical  meaning, 
of  the  Hebrew  word  Rooagh  (spirit),  as  it  occurs  in  the  Old  Testament 
Scriptures,  and  of  the  Greek  word  Pneuma  (spirit),  as  it  occurs  in  the  New 
Testament.  In  Part  IV.  I  have  added  over  1,000  quotations  from  the  Old 
and  New  Testament  Scriptures,  confirming  the  statements  referred  to  in  this 
work ;  Part  V.  concluding  with  a  Summary  referring  to  the  Second  Coming 
of  Christ,  and  the  Resurrection  of  the  dead  as  the  great  central  hope  of  the 
Christian  Church  from  the  earliest  times ;  with  two  Sections,  in  which  the 
Millennium  and  the  Jewish  Question  are  considered :  and  whilst  I  do  not  claim 
infallibility  in  the  arrangement  of  every  word  in  the  different  Sections  following, 
I  have  endeavoured,  after  many  years'  careful  research,  to  make  the  work  as 
complete  as  I  possibly  can,  feeling  that  the  knowledge  wnich  I  have  acquired 
upon  the  subject,  I  am  bound  to  communicate,  for  the  benefit  of  others. 

G.  W. 

TONBEIDOE  WELLS:  1904. 


CONTENTS 


I'AOE 

PEEFACE       .                 .                 ,                 v 

INTRODUCTION ix 

I.  THE  BIBLICAL  VIEW   OF  SOUL 

(A1).  LOWER  ANIMALS 1 

(A2).  THE  PERSON  (MAN) 4 

(B).  THE  LIFE  (MAN) 11 

(c).  THE  MIND  (MAN) .     .  20 

(D).    ANIMAL    DESIRES    (MAN)    .            .            . 26 

(E).  SELF  (MAN) 28 

(F).  THE  PLACE  TO  WHICH  THE  SOUL  GOES  AFTER  DEATH,   SHEOL 

(HADES,  INFERNUS,  INFERUS),  SHAKATH,  DOOMAH,  SHOOAGH       .  30 

II.  THE    BIBLICAL    VIEW    OF    SHEOL    (HADES,    INFEBNUS, 
INFERUS),   SHAKATH,   DOOMAH,   SHOOAGH 

THE  PLACE  OF  THE  DEAD  OR  GRAVEDOM 33 

III.  THE  BIBLICAL  VIEW  OF  SPIRIT  .        . 43 

I.    THE    WIND 45 

II.    THE    BREATH    OF    GOD            .........  47 

III.  THE    SPIRIT    OF    GOD ,, 

IV.  EVIL    SPIRITS 50 

V.    BREATH    OF    MAN,    AND    THE    LOWER   ANIMALS „ 

VI.    THOUGHTS,    DESIRES,    AFFECTIONS    OF    MAN             .....  51 

IV.  THE  BIBLICAL  VIEW  OF  THE  MORTALITY  OF  MAN  .        .    .  65 
V.  A  SUMMARY         .........                  .  123 

THE  RESURRECTION    OF    THE    DEAD,    AT    THE  SECOND  COMING   OF    CHRIST  127 

THE    MILLENNIUM    OR    CHRISTIAN    DISPENSATION 147 

THE  JEWISH   DISPENSATION   SUPERSEDED   BY   THE   CHRISTIAN           .           .  151 

APPENDIX 

A  BIBLICAL   INDEX   OF   THE   WORDS   SOUL   AND   SPIRIT          .  .165 


INTRODUCTION 


THE  Hebrew  word  Nephesh,  commonly  translated  Soul  in  the  English  versions  of 
the  Old  Testament  Scriptures,  occurs  in  754  places  in  the  Hebrew  text  of  these 
Scriptures ;  and  from  such  a  goodly  number  of  passages,  where  the  word  occurs, 
there  ought  to  be  no  difficulty  in  determining  its  Biblical  meaning. 

In  the  Greek  Version  of  these  Scriptures,  commonly  called  the  Septuagint, 
which  is  supposed  to  have  been  made  between  two  and  three  centuries  before  the 
Christian  era,  it  is  translated  by  the  Greek  word  Psukee  in  689  places,  whilst  in 
the  remaining  65  places  it  is  untranslated,  or  paraphrased  by  other  words  of  a 
somewhat  kindred  meaning,  as  may  be  seen  in  the  Tabulated  form  of  these 
renderings  further  on. 

In  the  Latin  Versions  of  these  Scriptures  by  Jerome,  about  the  close  of  the 
fourth  century,  and  revised  under  Popes  Sixtus  V.  and  Clement  VIII.  about  the  close 
of  the  sixteenth  century,  commonly  called  the  Vulgate,  it  is  translated  by  the  word 
Anima  in  650  places,  and  in  the  remaining  104  places  it  is  untranslated,  or  para- 
phrased by  other  words  of  a  somewhat  like  meaning,  as  may  be  seen  in  the 
Tabulated  form  of  these  renderings  further  on. 

In  the  English  Authorised  Version  of  these  Scriptures,  the  Hebrew  word 
Nephesh  is  translated  by  the  word  Sold  in  only  472  places,  and  in  the  remaining 
282  places  it  is  translated,  or  paraphrased  by  other  words  of  a  somewhat  similar 
meaning,  as  may  be  seen  in  the  Tabulated  form  of  these  renderings  further  on ; 
whilst  in  Bibles  with  marginal  readings  there  are  added  53  marginal  readings 
of  Soul,  as  noted  in  the  Tabulated  forms  referred  to;  but  these  readings  are 
seldom  noticed  by  ordinary  readers,  and  a  very  large  number  of  Bibles  have  been, 
and  are  still,  published  without  them. 

In  the  English  Revised  Version  of  these  Scriptures,  the  Hebrew  word  Nephesh 
is  translated,  as  in  the  Authorised  Version,  by  the  word  Soul  in  only  472  places, 
whilst  in  the  remaining  282  places  it  is  translated,  or  paraphrased,  by  other  words 
of  a  somewhat  similar  meaning. 

It  is  clear,  therefore,  that  the  translators  of  the  Hebrew  Old  Testament  Scrip- 
tures into  Greek,  considered  that  the  word  Psukee  was  the  best  Greek  word  by 
which  to  express  the  meaning  of  the  Hebrew  word  Nephesh  (soul) ;  whilst  the 
translators  of  the  Hebrew  text  into  Latin,  at  a  much  later  period,  considered  that 
the  word  Anima  was  the  best  Latin  word  by  which  to  express  the  meaning  of  the 
Hebrew  and  Greek  words  Nephesh  and  Psukee. 

Again,  in  the  Hebrew  and  Greek  Concordances  and  Biblical  Lexicons  published 
in  Europe  from  the  latter  end  of  the  sixteenth  century,  and  onwards,  by  Pagninus, 
Arias  Montanus,  Calasius,  Cocceius,  the  Buxtorfs,  Taylor,  Gesenius,  Fuerst,  Lee, 
and  others,  the  Latin  word  Anima  has  been  accepted  as  the  primary  meaning  of 
the  Hebrew  and  Greek  words  Nephesh  and  Psukee. 

We  may  therefore  accept  the  Latin  word  Anima,  found  in  all  the  Latin  Bibles 


X  INTRODUCTION 

of  the  Western  Church  from  the  earliest  times,  as  conveying  the  true  Biblical 
meaning  of  the  Hebrew  and  Greek  words  Nephesh  and  Psukee  wherever  they  occur 
in  the  text  of  the  Old  Testament  Scriptures,  and  of  Psukee  wherever  it  occurs  in 
the  New  Testament. 

Now  the  word  Aniina  according  to  Pagninus  (one  of  the  most  eminent  Hebrew 
scholars  of  the  sixteenth  century,  and  according  to  Scheller,  one  of  the  most 
eminent  Latin  lexicographers  of  the  eighteenth  century)  is  derived  from  the  Greek 
word  Anemos  (wind),  indicating  that  air  or  breath  is  the  source  of  all  animal  life, 
and  may  be  regarded,  therefore,  as  the  primary  meaning  of  the  word.  Hence  all 
beings,  whether  man  or  the  lower  animals,  that  live  by  air  or  breath,  are  Biblically 
termed  Anirnce  (souls),  under  which  expressions  are  included  the  faculties  and 
powers  respectively,  as  existing  in  a  living  material  organism  or  body ;  and  hence 
the  English  words  animal,  animate,  inanimate,  &c.,  indicating  the  presence  or 
absence  of  animal  life. 

The  word  Soul,  which  is  commonly  used  in  the  English  versions  of  the  Bible 
as  the  translation  of  the  Hebrew  and  Greek  words  Nephesh  and  Psukee,  is  not 
properly  the  translation  of  the  word  Anima,  but  is  the  translation  of  the  Latin 
word  Solus  (alone).  It  is,  however,  used  as  the  translation  of  Anima  in  a  popular 
sense,  because  breath  or  life  is  the  sole  or  main  thing  with  man  and  every  living 
creature ;  as  Satan  '  answered  the  Lord,  and  said,  Skin  for  skin,  yea,  all  that  a 
man  hath  will  he  give  for  his  life  '  (Heb.  Soul),  Job  ii.  4. 

Wherever,  therefore,  the  Hebrew  word  Nephesh  (Soul)  occurs  in  the  Old 
Testament  Scriptures,  or  the  Greek  word  Psukee  in  the  New  Testament,  they  have 
reference  to  beings  that  are,  or  have  been,  possessed  of  animal  life,  whether  they 
be  man  or  the  lower  animals ;  and  when  used  with  reference  to  a  living  soul  it 
necessarily  implies  a  material  organism  or  body,  with  faculties  and  powers  of 
perception  and  motion,  of  desire  and  affection  ;  and  when  life  is  extinct,  and  all  the 
faculties  and  powers  of  mind  and  body  cease,  the  organism  or  body,  though  deprived 
of  life,  is  still  called  in  Scripture  a  Soul  (see  under  Section  A.2e  further  on).  Nor 
do  the  Scriptures  know  of  any  Nephesh  or  Psukee  existing  in  any  independent  state 
outside  of  a  living  material  organism  or  body  (which  is  essential  for  the  exercise  of 
its  powers  or  faculties]  until  the  resurrection  of  the  body  '  at  the  last  day.' 

It  is  therefore  greatly  to  be  regretted  that  the  translators  of  the  English 
Authorised  Version,  having  adopted  Soul  as  the  translation  of  the  Hebrew  word 
Nephesh  in  472  places  out  of  754  in  the  Old  Testament  Scriptures,  did  not  adopt 
this  translation  of  the  word  in  the  remaining  282  places,  or  at  least  did  not  add  a 
marginal  reading  of  Soul  whenever  they  departed  from  that  rendering  in  the  text, 
whereas  they  have  only  done  this  in  53  places,  and  that  only  in  Bibles  with 
marginal  readings,  for  thereby  the  Biblical  meaning  of  the  word,  as  used  in  the 
inspired  text,  would  have  been  better  understood,  and  the  classical  or  popular  view 
of  the  nature  and  character  of  the  soul,  and  its  existence  independent  of  a  body  or 
material  organism,  would  have  been  exhibited  as  distinctly  repugnant  to  the 
teaching  and  use  of  the  word  in  the  inspired  text  of  the  Scriptures.  The  same 
remarks  equally  apply  to  the  translation  of  the  Greek  word  Psukee  in  the  New 
Testament,  where  the  word  Soul  is  only  adopted  as  the  translation  of  the  word  in 
68  places  out  of  106,  whilst  in  the  remaining  48  places  where  it  is  translated  by 
other  words  of  a  kindred  meaning  there  is  only  one  place  where  there  is  a  marginal 
reading  of  Soul,  and  that  only  in  Bibles  with  marginal  references. 

The  above  observations  with  reference  to  the  translations  of  Nephesh  and 
Psukee  in  the  English  Authorised  Version  of  the  Old  and  NVw  Testament  Scrip- 
tures equally  apply  to  the  various  English  translations  of  the  same  by  Wycliffe, 
Coverdale,  Matthew,  Cranmer,  the  Bishops'  Bible,  the  Geneva,  the  Douay,  and  the 
Be  vised  Version. 


INTRODUCTION 


XI 


The  object,  then,  of  this  part  of  the  work  is  to  give  all  the  passages  in  which 
the  Hebrew  and  Greek  words  Nephesh  and  Psukee  are  used  in  the  Old  and  New 
Testament  Scriptures,  rendering  the  words  by  which  they  are  translated  in  each 
quotation  in  italics,  as  also  to  classify  them  according  to  their  meaning,  under 
Sections  and  Subsections  which  form  the  principal  basis  of  the  work. 

G.  W. 


THE  TEANSLATIONS  OF  THE  HEBEEW  WOED  NEPHESH  (SOUL) 
AS  IT  OCCUES  IN  THE  GREEK  TEXT  OF  THE  OLD  TESTAMENT 
SCEIPTUEES. 

Places 

1.  Psukee  (soul)         .         .         ,         .689 

2.  Kteenos  (cattle)     ....       1 

3.  Untranslated         .         .         .         .27 

4.  Aneer  (man) .....       2 

5.  Soma  (body) .....       1 

6.  Empneon  (breathing)    ...       6 

7.  Apoleia  (destruction)  1 

8.  Eautoi   (themselves)    ...       3 

9.  Ptosis  (fall) 1 

10.  Heemon  (us) .....  1 

11.  Se  (thee) 1 

12.  Autoi  (they)          ....  2 

13.  Pnoee  (breath)       ....  1 

14.  Kephalee  sou  (thy  head)       .         .  1 


15.  Oligopsuheo  (discouraged)    . 

16.  Eleuthera  (free)    . 

17.  Elpis  (hope) .... 

18.  Seautee  (thyself)  . 

19.  Autos  (he)     .... 

20.  Keir  (hand)  .... 

21.  O«  eautos  (as  himself)  . 

22.  Apleestos  (insatiable)    • 

23.  Odunee  (pain) 

24.  Elpizo  (to  hope)        .     . 

25.  Epithumeia  (desire) 

26.  Eautos  (himself)  . 

27.  Brachionos  autou  (his  arm). 


Places 
2 
1 
1 
1 
1 
1 
1 
2 
1 
1 
1 
3 
1 

754 


THE  TEANSLATIONS   OF   THE   HEBEEW   WOED   NEPHESH  (SOUL) 
AS  IT  OCCUES  IN  THE  LATIN  TEXT  OF  THE  OLD  TESTAMENT 


SCEIPTUEES. 


Places 

1. 

Anima  (soul) 

.  650 

21. 

2. 

Untranslated         .        . 

.     38 

22. 

3. 

QUCB  (which,  i.e.  anima) 

.      4 

23. 

4. 

Animal          .... 

.       1 

24. 

5. 

Halitus  (breath)    . 

.       1 

25. 

6. 

Pisces  (fish)  . 

.       1 

26. 

7. 

Feminei  (of  women) 

.       1 

27. 

8. 

Homo  (man)  .... 

.       4 

28. 

9. 

Mancipia  (slaves). 

.       1 

29. 

10. 

Ea  (it,  i.e.  anima) 

.       1 

30. 

11. 

Illam  (i.e.  anima) 

.       1 

31. 

12. 

Sanguis  (blood)    . 

.      3 

32. 

13. 

Homicida  (homicide)    . 

.       1 

33. 

14. 

Nullus  (no  one)     . 

.       1 

34. 

15. 

Ilium  (him)  .... 

.      1 

35. 

16. 

Habitator  (dweller)       . 

.       2 

86. 

17. 

Cuncta  (all  things) 

.       1 

37. 

18. 

Mortuus  (dead)     . 

.       6 

38. 

19. 

2 

20. 

Patienter  (patiently)     .         . 

.      1 

Mea  oratio  (my  prayer)        .         . 
Nobis  (for  us)        . 

Te  (thee) 

Voluntas  (pleasure) 

Olfectoriola  (smelling  bottles) 

Animus  (mind)     . 

Volo  (to  wish)        . 

Liber  a  (free).         . 

Vobis  placet  (please  you) 

Sicut  semetipsum  (as  himself) 

Se  dilatat  (dilateth  himself). 

Desidero  (to  desire) 

Suee  potestatis  (their  own  power) 

Affectus  (affection) 

Te  delectat  (delight  thee) 

Tibi  placet  (please  thee) 

Impudens  (impudent^  .         ,         . 

Se  (himself)  .         .         .         .        . 


Places 
1 
1 
1 
1 
1 

10 
2 
1 
1 
1 
1 
1 
1 
1 
1 
3 
1 
4 

754" 


Xll 


INTRODUCTION 


THE  TRANSLATIONS  OF  THE  HEBEEW  WOED  NEPHESH  (SOUL)  AS 
IT  OCCUES  IN  THE  ENGLISH  TEXT  OF  THE  OLD  TESTAMENT 
SCEIPTUEES.  MAEGINAL  EEADINGS  WITHIN  BEACKETS. 


Places 


Places 


1. 

Life  (soul,  living  soul)  Lower  animals  2 

40. 

They  (their  souls) 

Man     1 

2. 

Creature       ..... 

9 

41. 

Ghost    

.       1 

3. 

Life      

8 

42. 

Deadly  (against  soul)    . 

.       1 

4. 

Thing  

2 

43. 

Themselves  (their  souls) 

.      3 

5. 

Beast    ...... 

1 

44. 

Himself  (his  soul  or  life) 

.      1 

6. 

Beast  (life)    

2 

45. 

Himself        .... 

.      8 

7. 

Soul  (life)      

1 

46. 

Person  (life)  .... 

.      1 

8. 

Breath  ...... 

1 

47. 

Me         

.       1 

9. 

Fish  (living  things) 

1 

48. 

Tablets  (houses  of  soul) 

.      1 

10. 

Pleasure  (desire  of  soul) 

1 

49. 

Life  (person) 

.       1 

11. 

Soul      

1 

50. 

Mind     ..... 

.     13 

12. 

,  Man 

471 

51. 

Lust      ..... 

.•      2 

13. 

Person  (soul)                           .• 

4 

52. 

Heart  (soul)  .... 

.      8 

14. 

Person  

19 

53. 

Heart    ..... 

.      7 

15. 

Women         

1 

54. 

Will      

.      4 

16. 

Any       

2 

55. 

Angry  (bitter  of  soul)    . 

.       1 

17. 

Man  (soul,  soul  of)         ... 

3 

56. 

Soul  (mind)  .... 

1 

18. 

Man  (soul  of  men) 

1 

57. 

Discontented  (bitter  of  soul) 

.       1 

19. 

Any  (any  soul)      .... 

1     i    58. 

Mind  (soul)   .... 

.      2 

20. 

Yourselves  (your  souls) 

3        59. 

Thyself         .... 

.      1 

21. 

Yourselves     ..... 

3        60. 

So  ivould  we  (our  soul) 

.       1 

22. 

Him  kill,  slay        .... 

2 

61. 

Pleasure       .... 

.      3 

23. 

Any  (life  of)  kill    .... 

1 

62. 

Myself  (my  soul)  .         . 

.      1 

24. 

Any  person  

6 

63. 

Him  (his  soul)       .         . 

.      1 

25. 

Him  (in  life)  slay  .... 

1 

64. 

His  own  (his  soul) 

.       1 

26. 

Mortally  (in  life)  smite 

1 

65. 

He  (soul  of  him)    .         . 

.       1 

27. 

Life      

107 

66. 

Hearty  (of  soul)    . 

.      1 

28. 

Thee  (in  soul)  slay 

1 

67. 

Soul  (his  senses)  .         .         . 

.      1 

29. 

Thee  slay      

1        68. 

Desire  (soul) 

.      8 

30. 

The  dead      .         .         .         .         . 

5        69. 

Herself          .... 

.      2 

81. 

Body  dead    ..... 

3 

70. 

Desire  (mind)        .         .         . 

1 

82. 

„     (soul)  dead  .... 

1         71. 

Desire  ..... 

.      1 

33. 

Dead  body    ..... 

4        72. 

1 

34. 

Me  (my  soul  or  life)  die 

1        78. 

„          (soul) 

.       1 

35. 

Life  (to  die)  .... 

1        74. 

Greedy  (of  appetite)      .        . 

1 

36. 

Me  (my  soul)  die  . 

1        75. 

Himself  (his  soul) 

.      3 

37. 

Himself  (his  life)  .... 

1        76. 

He  (his  soul) 

.      1 

38. 

Ghost  (puff  of  breath)   . 

1 

39. 

Life  (soul  expire,  or  breathe  out)  . 

1 

754 

%*  The  Translations  in  these  Tabulated  Forms  are  arranged  according  to  the  order  in  which 
they  occur  in  the  following  Sections. 


INTRODUCTION 


Xlll 


THE    NEW    TESTAMENT    TEANSLATIONS    OF    THE    GEEEK  WOKD 
PSUKEE  (SOUL),  IN  THE  ENGLISH  AUTHOEISED  VEESION. 


1.    Life     . 

Places 

Lower  animals     1 
.      1 

7. 
8. 

3.     Soul      .        .        . 

.    Man  54 
.     40 

9. 
10. 

5.     You  (your  souls)  . 
6.     Mind    . 

.       1 
«      3 

11. 

TJa Man 

Heart  .  ,  -  ."  •  •  •  • 
Heartily  ..... 
Soul  (to  Hades)  at  death 

„    and  body  (to  Gehenna)  at  the 
judgment     .... 


Places 
1 
1 
1 
2 


1 
106 


TABULATED    SECTIONS  OF  NEPHESH  AND  PSUKEE. 


In  the  following  Tabulated  Sections  the  Hebrew  word  Nephesh  (soul)  is  classi- 
fied according  to  its  Biblical  meaning  in  the  Old  Testament  Scriptures,  and 
similarly  the  Greek  word  Psukee  (soul)  is  classified  according  to  its  Biblical 
meaning  in  the  New  Testament  Scriptures,  this  classification  being,  in  principle, 
very  closely  in  accordance  with  that  of  Dr.  Taylor,  of  Norwich,  as  already  referred 
to  in  the  Preface  of  this  work,  the  only  difference  being  in  the  order  in  which 
these  Sections  are  placed ;  the  lower  animals  in  the  following  Sections  being  placed 
in  the  first  Section,  to  give  greater  prominence  to  the  fact  that  animal  life  is  the 
primary  meaning  of  these  words  Nephesh  and  Psukee,  whether  applied  to  man  or 
the  lower  animals,  as  set  forth  in  the  opening  pages  of  the  Old  Testament 
Scriptures. 

The  following  is  the  order  in  which  these  Sections  are  arranged. 

I.  Section  (A1),  with  some  Subsections,  having  reference  to  the  lower  animals, 
which  are  called  in  the  Hebrew  Nephesh  (souls).  II.  Section  (A2),  with  some  Sub-sec- 
tions, having  reference  to  man  as  a  person  represented  by  a  material  organism  or 
body,  which  is  called,  either  in  a  living  or  dead  state,  in  the  Hebrew,  Nephesh  (soul). 

III.  Section  (B),  with  some  Subsections,  has  reference  to  the  life  of  man,  which  he 
is  capable  of  being  deprived  of,  or  to  the  death  from  which  he  has  been  delivered. 

IV.  Section  (C)  has  reference  to  the  mind,  desires,  and  affections  of  a  living  person. 

V.  Section  (D)  has  reference  to  the  animal  desires  of  man.     VI.  Section  (E)  has 
reference  to  the  personality  of  man,  to  the  I,  thou,  he,  himself,  including  body,  soul, 
and  spirit,  in  a  living  man.     VII.  Section  (F.)  has  reference  to  the  places  to  which 
the  soul  is  said  to  go  after  death,  or  to  which  it  would  have  gone  if  it  had  not 
been  delivered  from  death. 

In  the  following  Sections,  in  the  columns  containing  the  Latin  translations  of 
the  Hebrew  word  NepJiesh,  the  letters  i.  P.  M.  and  i°.  P°.  M°.  have  reference  to 
the  words  Anima  or  Animus,  as  the  translation  of  Nephesh  in  those  passages. 
I.  indicating  that  in  Sabatier's  Itala  Version  of  the  Latin  Bible  of  the  first  four 
centuries  (in  three  volumes,  folio,  Paris,  1751)  the  translation  is  Anima. 
P.  indicating  that  in  Pagninus's  Latin  translation  of  the  Hebrew  Bible,  under 


xiv  INTRODUCTION 

the  patronage  of  Popes  Leo  X.,  Hadrian  VI.,  and  Clement  VIII.  (Lyons,  1520-40 ; 
large  4to.),  the  translation  is  Anima.  M.  indicating  that  in  Arias  Montanus's 
Hebrew  Interlinear  Bible,  forming  one  volume  of  the  Antwerp  Polyglott  (Antwerp, 
1569-72,  in  eight  volumes,  folio),  the  translation  is  Anima,  i°.  p°.  M°.  indicating 
that  in  these  versions  the  reading  is  Animus  (mind). 

In  the  English  Authorised  column,  the  places  where  the  translation  or  marginal 
reading  of  Nephesh  in  that  version  and  the  Eevised  Version  differ,  is  indicated  by 
an  asterisk. 

In  all  the  quotations,  the  translation  of  Nephesh  in  the  Old  Testament  and  of 
Psukee  in  the  New  Testament  in  the  English  Authorised  Version  is  in  italics,  and 
all  marginal  readings  in  that  version  are  enclosed  within  brackets. 

The  translations  of  the  Greek  and  Latin  words  in  the  columns  of  the  following 
Sections  will  be  found  in  the  Greek  and  Latin  Tabulated  translations  in  page  xi. 


PART    I. 


THE   MORTALITY   OF   THE   SOUL. 

THE  HEBREW  WORD  NEPHESH  (SOUL)  AS  IT  IS  TRANSLATED 
IN  THE  GREEK,  LATIN,  AND  ENGLISH  AUTHORISED  VERSIONS 
OF  THE  OLD  TESTAMENT  SCRIPTURES. 

Section  (A1). — LOWER  ANIMALS. 

(a)  Nepkesh  (Creature),  Lower  Animals. 

In  the  following  twenty-three  places  in  the  Old  Testament  Scriptures,  where  the 
Hebrew  word  Nephesh  occurs,  it  is  translated  in  the  English  Authorised  Version 
by  the  words 

Creature    7  places  Life  (soul)  .        .  1  place  Breath    .        .        .        .1  place 

Life      .     5      ,,  Life  (living  soul)  1     „  Fish  (living  things)         .  1  „ 

Thing    .     2      „  Beast  .         .         .  1     „  Pleasure  (desire  of  heart).  1  „ 

Beast  (life)  2      „  Soul  (life)    .         .  1     „ 

and  has  reference  to  the  lower  animals,  as  living  organisms  possessed  of  life  or 
breath,  which  is  the  primary  meaning  of  the  word  in  the  Hebrew  Scriptures ;  all 
living  beings,  whether  man  or  the  lower  animals,  being  called  Nephesh  in  the 
Hebrew  text,  Psukee  in  the  Greek  text,  and  Anima  in  the  Latin,  whilst  the  context 
alone  can  determine  whether  the  word  has  reference  to  man  or  to  the  lower  animals. 
Out  of  the  first  thirteen  places  where  the  word  Nephesh  occurs  in  the  Hebrew 
Scriptures  (Gen.  i.  20,  21,  24,  30,  ii.  7,  19,  ix.  4,  5,  5,  10,  12,  15,  16),  it  is  in  ten 
places  applied  to  the  lower  animals  (Gen.  i.  20,  21,  24,  30,  ii.  19,  ix.  4,  10,  12,  15, 
16),  and  in  the  first  four  of  these  places  it  is  applied  to  the  lower  animals  before  it 
is  applied  to  man,  clearly  showing  from  the  opening  chapters  of  the  inspired  text 
that  animal  life  is  the  primary  meaning  of  the  word.  When  the  breath  departs,  all 
the  faculties  and  powers  of  the  living  organism  cease. 

Again,  the  Nephesh  (soul)  of  all  flesh  is  said  to  be  '  the  blood,'  and  '  in  the  blood,' 
and  '  the  blood  '  is  said  to  be  the  Nephesh  (soul)  (Gen.  ix.  4,  Lev.  xvii.  11,  Deut.  xii. 
23),  and  was  forbidden  to  be  eaten  (Gen.  ix.  4,  Lev.  xvii.  11, 14, 14, 14,  Deut.  xii.  23),. 
being  -appointed  from  the  time  of  the  fall  as  a  type  of  the  atonement  for  the  soul,  or 

B 


2        SECTION  (A1).      NEPHESH  (CREATURE),  PSUKEE  (CREATURE) 

life,  or  blood  of  man,  to  be  made  by  a  coming  Deliverer,  who  was  to  '  make  his  soul 
an  offering  for  sin,'  and  '  poured  out  his  smd  unto  death '  (Is.  liii.  10,  12). 

The  word  by  which  Ncphc.sh  is  translated  in  the  following  quotations  is  in 
italics,  marginal  readings  are  within  brackets,  and  an  asterisk  (*)  indicates  a 
difference  in  the  translation  of  Nephesh  in  the  Authorised  and  Revised  Versions. 


Nephesh 

Greek 

Latin 

English  Authorised  Version 

GEN. 

1  20 

psukee 

anima 

the  moving  creature  that  hath  life*  (soul), 

,,21 

» 

11 

every  living  weature  that  moveth, 

,,  24 

» 

ii 

the  living  creature  .  .  .  cattle,  and  creeping  thing, 

,.  30 

, 

i« 

every  thing  .  .  .  wherein  there  is  life  (living  soul), 

2  19 

i 

11 

Adam  called  every  living  creature, 

9    4 

> 

—   I.P.M. 

flesh  with  the  life  .  .  .  which  is  the  blood 

„  10 

» 

anima 

every  living  creature  that  is  with  you, 

,,  12 

i 

„ 

every  living  creature  that  is  with  you, 

LEV. 

11    10 

M 

—      P.M. 

any  living  thing*  which  is  in  the  waters, 

„   46 

it 

anima 

every  living  creature  ...  in  the  waters, 

II          11 

11 

quae        „ 

every  creature  that  creepeth  upon  the  earth  : 

17  11 

ii 

anima 

the  life*  of  the  flesh  is  in  the  blood  : 

24  18 

kteenos 

animal  ., 

he  that  killeth  a  beast*  shall  make  it  good  ; 

»>     » 

psukee 

anima 

beast*  (1^)' 

11         >» 

11 

11 

for  beast  *  (life)- 

DEUT. 

12  23 

ii 

ti 

eat  not  the  blood:  for  the  blood  is  the  life', 

11       It 

ii 

it 

thou  mayest  not  eat  the  life  with  the  flesh. 

JOB 

12  10 

»i 

11 

the  soul  *  (life)  of  every  living  thing, 

41  21 

ii 

halitus  .. 

His  breath  kindleth  coals,  and  a  flame 

PROV. 

12  10 

11 

anima 

A  righteous  man  regardeth  the  life  of  his  beast  : 

ISA. 

19  10 

ii 

pisces     M. 

make   .  .  .  ponds  for  fisfi*  (living  things). 

JER. 

2  24 

it 

anima 

a  wild  ass  ...  at  her  pleasure*  (desire  of  heart); 

EZEK. 

47     9 

ii 

ii 

every  thing*  that  liveth,  .  .  .  fish, 

(b)  Nephesh  (Creature),  Lower  Animals  and  Man. 

In  the  following  six  places  in  the  Old  Testament  Scriptures  where  tne  Hebrew 
word  Nephesh  occurs  it  is  translated  in  the  English  Authorised  Version  by  the 
words 


Soul  in  1  place. 


Life  in  3  places. 


Creature  in  2  places. 


Nephesh 

Greek 

Latin 

English  Authorised  Version 

GEN. 

9  15 

psukee 

anima 

every  living  creature  of  all  flesh  ; 

„  16 

it 

ii 

every  living  creature  of  all  flesh 

LEV. 

17  14 

it 

>t 

[blood]  it  is  the  life  of  all  flesh  ; 

II       II 

— 

—      P.M. 

the  blood  of  it  is  for  the  *life 

II       II 

p.vukee 

anima 

for  the  life  of  all  flesh  is  the  blood 

NUMB. 

31  28 

n 

11 

one  soul  ...  of  the  persons,  ...  of  the  asses, 

LOWER  ANIMALS  3 

NEW  TESTAMENT.     PsuJcee  (Creature),  Lower  Animals. 

In  the  two  following  places  in  the  New  Testament  Scriptures  where  the  Greek 
word  Psukee  (corresponding  to  the  Hebrew  word  Nepncsh  in  the  Old  Testament) 
occurs,  it  is  translated  in  the  English  Authorised  Version  by  the  words  life  and 
•soul. 


Psukee 

T       /' 

Lidtin 

English  Authorised  Version 

REV. 

8    9 
16    3 

anima 

the  creatures  ...  in  the  sea,  and  had  life, 
every  living  soul  died  in  the  sea. 

SUMMABY. 

As  Nephesh  and  Psukee  are  in  the  previous  thirty-one  places  applied  to  the  soul 
•and  life  and  desire  of  the  lower  animals,  which  are  generally  allowed  to  be  mortal, 
they  cannot,  therefore,  after  death,  be  said  to  exist  again,  except  in  a  Resurrection 
•body,  of  which  there  is  no  mention  in  Scripture  with  reference  to  the  lower  animals. 

Note. — GEN.  i.  20,  the  moving  creature  (lit.  soul)  that  hath  life, 

„     „  30,  every  thing  (lit.  soul)  that  creepeth  .  .  .  wherein  there  is  life. 


SECTION  (A2) 


THE  HEBREW  WORD  NEPHESH  (SOUL)  AS  IT  IS  TRANSLATED  IN 
THE  GREEK,  LATIN,  AND  ENGLISH  AUTHORISED  VERSIONS  OF 
THE  OLD  TESTAMENT  SCRIPTURES. 

Section  (A2).     NEPHESH  (Person),  man. 

(a i  Nephesh  (Person),  man. 

In  the  following  fifty-three  places  in  the  Old  Testament  Scriptures,  where  the 
Hebrew  word  Nephesh  occurs,  it  is  translated  in  the  English  Authorised  Version  by 
the  words 


Soul, 

Person, 

Any 


34  places 
11      „ 
1  place 


Person  (soul)  4  places 
Women         .  1  place 


Man  (souls  of)        .  1  place 
Men  (souls  of  men)   1    „ 


and  has  reference  to  a  living  Organism  or  body,  possessed  of  the  faculties  and 
powers  of  mind  and  body,  there  being  no  personality  known  to  Scripture,  apart  from 
this  Organism,  except  in  a  Resurrection  body. 

The  word  by  which  Nephesh  is  translated  in  each  of  the  following  quotations- 
from  the  English  Authorised  Version  is  in  italics,  and  all  marginal  readings  are 
placed  within  brackets. 

For  the  translation  of  the  words  in  the  Greek  and  Latin  columns,  see  the 
Tabulated  Forms  page  ix  in  the  Introduction.  The  letters  I.P.M.  in  the  Latin 
columns  indicate  that  in  the  Itala  Version  (i.),  in  the  Latin  Bible  of  Pagninus 
(p.),  and  in  the  Interlinear  Hebrew  Bible  of  Arias  Montanus  (M.),  the  Latin  transla- 
tion is  Anima.  An  asterisk  (*)  indicates  that  the  AutJwrised  and  Revised  Versions 
in  the  text  or  marginal  readings  differ  as  to  the  ti'anslation  of  Nephesh. 


Nephesh 

Greek 

Latin 

English  Authorised  Version 

GEN. 

2     7 

psukee 

animu 

man  became  a  living  soul. 

12     5 

»» 

„ 

Abram  took  .  .  .  the  souls  that  they  had  gotten 

14  21 

aneer 

,, 

Give  me  the  persons*  (souls), 

36     6 

soma 

,, 

Esau  took  ...  all  the  persons*  (souls) 

46  15 

psukee 

» 

all  the  souls  .  .  .  were  thirty  and  three. 

18 

,, 

V 

she  bare  .  .  .  sixteen  souls. 

22 

»» 

M 

all  the  souls  were  fourteen. 

25 

»» 

T» 

all  the  souls  were  seven. 

26 

>» 

?» 

All  the  souls  that  came  with  Jacob 

51 

t) 

I.P.M. 

the  souls  were  three  score  and  six  ; 

27 

>» 

anima 

sons  of  Joseph,  .  .  .  were  two  souls  : 

?i 

») 

„ 

souls  .  .  .  were  three  score  and  ten. 

EXOD. 

1     5 

»» 

I! 

the  souls  that  came  out  of  the  loins  of 

»»     »» 

— 

P.M. 

Jacob  were  seventy  souls  : 

12    4 

16  16 

psukee 

t> 

anima 

?) 

according  to  the  number  of  %  the  souls  ; 
the  number  of  your  persons*  (souls)  ; 

LEV. 

22  11    ' 

n 

—     I.P.M. 

if  the  priest  buy  any  soul 

1     27     2 

ii 

anima 

the  persons  shall  be  ...  by  thy  estimation. 

NEPHESH   (PERSON),  PSUKEE   (PERSON),  MAN 


Neplieali 

Greek 

Latin 

English  Authorised  Version 

NUMB. 

31  28 

psukee 

anima 

one  soul  of  five  hundred,  ...  of  the  persons, 

>,   35 

» 

5) 

thirty  and  two  thousand  persons 

»         5) 

» 

feminei  I.P.M. 

of  ivomen  that  had  not  known 

„   40 

>j 

anima 

the  persons  were  sixteen  thousand  ; 

ss     55 

» 

55 

Lord's  tribute  was  thirty  and  two  persons. 

„   46 

M 

homo    P.M. 

sixteen  thousand  persons  ', 

DEUT. 

10  22 

»> 

anima 

three  score  and  ten  persons  ', 

24     7 

M 

—     I.P.M. 

stealing  any  of  his  brethren 

II.  KINGS 

12     4 

H 

anima 

money  that  every  man*  (souls  of)  is  set  at, 

I.   CHK. 

5  21 

M 

55 

they  took  ...  of  men  (souls  of  men)  an  hundred 

PROV. 

10     3 

j> 

55 

not  suffer  the  soul  of  the  righteous  to  famish  : 

11  25 

55 

55 

The  liberal  soul  shall  be  made  fat  : 

.,   30 

55 

55 

he  that  winneth  souls  is  wise. 

14  25 

55 

55 

A  true  witness  delivereth  souls  : 

19  15 

}> 

55 

an  idle  soul  shall  suffer  hunger. 

22  23 

55 

55 

the  Lord  will  .  .  .  spoil  the  soul*  of  those 

25  25 

55 

5 

As  cold  waters  to  a  thirsty  soul, 

27     7 

55 

5 

full  soul  loatheth  an  honeycomb  ; 

ss     55 

»> 

5 

to  the  hungry  soul  every  bitter  ...  is  sweet. 

JEE. 

36  16 

55 

5 

the  Lord  .  .  .  that  made  us  this  soul, 

43    6 

55 

5 

every  person  that  Nebuzar-adan  .  .  .  left 

52  29 

55 

5 

thirty  and  two  persons*  (souls)  : 

,.   30 

55 

> 

seven  hundred  forty  and  five  persons  : 

»     55 

55 

5 

all  the  persons  were  four  thousand  and 

LAM. 

3  25 

H 

>5 

is  good  ...  to  the  soul  that  seeketh  him. 

EZEK. 

13    18 

55 

51 

Woe  to  the  women  that  sew  ...  to  hunt  souls  I 

)>      55 

•5 

»> 

Will  ye  hunt  the  souls  of  my  people, 

„   20 

55 

55 

ye  ...  hunt  the  souls  to  make  them  fly, 

»     » 

5) 

55 

I  will  ...  let  the  souls  go, 

55     55 

55 

55 

even  the  souls  ...  ye  hunt  to  make  them  fly. 

16     5 

55 

55 

wast  cast  out  ...  to  the  lothing  of  thy  person, 

18    4 

55 

55 

all  souls  are  mine  ; 

55     » 

55 

55 

as  the  soul  of  the  father, 

5<     55 

»» 

55 

so  also  the  soul  of  the  son  is  mine  : 

27  13 

55 

mancipia  „ 

they  traded  the  persons  of  men 

NEW  TESTAMENT.     Psukee  (Person),  man. 

In  the  following  nine  places  in  the  New  Testament  Scriptures  where  the  Greek 
word  Psukee  (corresponding  to  the  Hebrew  word  Nephesh  in  the  Old  Testament) 
occurs,  it  is  translated  in  the  English  Authorised  Version  by  the  word  soul. 


Psukee 


Latin 


English  Authorised  Version 


ACTS 
2  41 
„  43 
7  14 
27  37 

ROM. 

2    9 
13    1 

I.  COB. 

15  45 


anima 


about  three  thousand  souls. 
fear  came  upon  every  soul : 
three  score  and  fifteen  souls. 
two  hundred  three  score  .  .  .  souls. 

every  soul  of  man  that  doeth  evil, 
Let  every  soul  be  subject  unto 

Adam  was  made  a  living  soul ', 


6  SECTION  (A2).      NEPHESH  (PERSON),  PSUKEE  (PERSON),  MAN 


Psukee 

Latin 

English  Authorised  Version 

ii.  PET. 

2  14 

anima 

beguiling  unstable  souls  : 

REV. 

. 

18  13 

»» 

slaves  (bodies),  and  souls*  of  men. 

(b)  NepJiesh  (Person),  man,  eat,  touch,  swear,  &c. 

In  the  following  thirty-three  places  in  the  Old  Testament  Scriptures,  where  the 
Hebrew  word  Nephesh  occurs,  it  is  translated  in  the  English  Authorised  Version  by 
the  words 

Yourselves  1  place 


Soul       .        .  26  places 
Person   ,        .2       „ 
Man  (soul  of)     1  place 


Any  . 

„    (any  soul) 
Yourselves  (your  souls) 


1  place 

1      n 

1 


and  is  said  to  perform  certain  acts,  to  eat,  offer  an  offering,  sin,  touch,  swear, 
commit  a  trespass,  do  any  work,  &c.,  which  are  the  acts  of  a  living  material  Organism, 
or  body,  or  person,  possessed  of  the  faculties  and  powers  of  mind  and  body,  apart 
from  which  living  material  Organism  or  body,  these  acts  could  not  be  performed. 


Nephesh 


EXOD. 
12  16 

LEV. 
2      1 

4  2 
,.   27 

5  1 
,.     2 
„      4 
„    15 
„   17 

6  2 

7  18 
„  20 
„   21 
.,  27 

11  43 
„  44 

17  10 
,.  12 
„  15 

20  6 
„  25 

22  6 

»   11 

23  30 

NUMB. 

5     6 

15  27 

»,  28 
,.  30 
19  18 

,,   22 

JCDG. 

5  21 

JER. 

4  19 

MIC. 

6  7 


Greek 


psukee 


Latin 


—     I.P.M. 


English  Authorised  Version 


quse 
anima 


which  every  man*  (soul)  must  eat, 

when  any*  will  offer  a  meat  offering 
If  a  soul*  shall  sin 
if  any*  (any  soul)  .  .  .  sin 
if  a  soul*  sin,  and  hear  .  .  .  swearing, 
if  a  soul*  touch  any  unclean  thing, 
if  a  soul*  swear,  .  .  .  with  his  lips 
If  a  soul*  commit  a  trespass, 
if  a  soul*  sin,  and  commit  any  of  these 
If  a  soul*  sin,  and  commit  a  trespass 
the  soul  that  eateth  of  it 
the  soul  that  eateth  of  the  flesh 
soul*  that  shall  touch  .  .  .  and  eat 
soul*  .  .  .  that  eateth  .  .  .  blood, 
not  make  yourselves*  (souls)  abominable 
neither  shall  ye  defile  yourselves  with 
my  face  against  that  soul  that  eateth  blood, 
No  soul  of  you  shall  eat  blood, 
every  soul  that  eateth  that  which 
soul  that  turneth  after  .  .  .  wizards, 
not  make  your  souls  abominable  by 
soul  which  hath  touched  any  such 
if  the  priest  buy  any  soul  ...  he  shall  eat 
qiue       P.M.     whatsoever  soul  .  .  -  doeth  any  work  in 

. 

I.P.M.  i  sin  .  .  .  and  that  person*  be  guilty ; 
anima  '••  if  any  soul*  sin  ...  he  shall  bring 

ea  „        the  soul  that  sinneth  ignorantly, 

anima  soul  that  doeth  ought  presumptuously, 

homo      „        sprinkle  it  ...  upon  the  persons 
anima  the  soul  that  toucheth  it  shall  be 

my  soul,  thou  hast  trodden  down  strength, 
thcu  hast  heard,  0  my  soul,  the  sound  of 
the  fruit  of  my  body  for  the  sin  of  my  soul  ? 


I.P.M. 
P.M. 


SUBJECT  TO   DEATH  7 

NEW  TESTAMENT.     Psukee  (Person),  man. 

In  the  following  tw'o  places  in  the  New  Testament  Scriptures,  where  the  Greek 
word  Psukee  (corresponding  to  the  Hebrew  word  Nephesh  in  the  Old  Testament) 
occurs,  it  is  translated  in  the  English  Authorised  Version  by  the  word  soul : 


Psukee                    Latin 

i 

LUKE 

1 

12  19 

amma 

!  I 

1  <S 

English  Authorised  Version 


I  will  say  to  my  soul,* 

Sold,*  .  .  .  eat,  drink,  and  be  merry. 


(c)  Nephesh  (Person),  man,  cut  off,  destroyed,  by  God,  dies. 

In  the  following  twenty-two  places  in  the  Old  Testament  Scriptures,  where  the 
Hebrew  word  Nephesh  occurs,  it  is  translated  in  the  English  Autlwrised  Version  by 
the  word  soul ;  and  has  reference  to  a  living  material  Organism  or  body,  possessed 
of  the  faculties  and  poioers  of  mind  and  body,  as  existing  in  a  living  person  or  man, 
which  God  threatens  to  cut  off,  or  destroy  by  death;  when  all  the  faculties  and 
poiuers  of  mind  and  body  heretofore  exercised  through  the  brain,  blood,  nerves,  and 
senses  of  the  living  material  Organism  or  body  naturally  cease,  and  the  whole 
material  Organism  or  body,  deprived  of  life,  returns  to  dust  and  corruption. 


Nephesh 

Greek 

Latin 

English  Authorised  Version 

GEN. 

17  14 

psukee 

anima 

that  soul  shall  be  cut  off  from  his  people  ; 

EXOD. 

12  15 

,j 

H 

that  soul  shall  be  cut  off  from  Israel. 

„    19 

») 

l» 

that  soul  shall  be  cut  off  from  .  .  .  Israel, 

31  14 

i) 

M 

that  soul  shall  be  cut  off  from  .  .  .  his  people. 

LEV. 

7  20 

»» 

I.P.M. 

that  soul  shall  be  cut  off  from  his  people. 

„   21 

!» 

P.M. 

that  sold  shall  be  cut  off  from  his  people. 

„   25 

» 

I.P.M. 

the  sold  that  eateth  it  shall  be  cut  off 

,,   27 

»> 

—         P.M. 

that  sold  shall  be  cut  off  from  his  people. 

17  10 

I) 

anima 

soul  that  eateth  blood,  .  .  .  will  cut  him  off 

18  29 

» 

5) 

souls  that  commit  them  shall  be  cut  off 

19     8 

!> 

» 

that  soul  shall  be  cut  off  from  .  .  .  his  people. 

20     6 

n 

illam    I.P.M. 

that  soul,  and  will  cut  him  off  from  .  .  .  his  people. 

22     3 

» 

>» 

that  soul  shall  be  cut  off  from  my  presence  : 

23  29 

i> 

anima 

soul  .  .  .  shall  be  cut  off  from  .  .  .  his  people. 

„   30 

»» 

qute       P.M. 

the  same  soul  will  I  destroy  from  .  .  .  his  people. 

NUMB. 

9  13 

» 

anima 

the  same  soul  shall  be  cut  off  from  .  .  .  his  people  : 

15  30 

It 

-      I.P.M. 

that  soul  shall  be  cut  off  from  .  .  .  his  people. 

,,   31 

» 

)5 

that  soul  shall  utterly  be  cut  off  ; 

19  13 

>» 

»» 

that  soul  shall  be  cut  off  from  Israel  : 

»   20 

)) 

anima 

that  soul  shall  be  cut  off  from  .  .  .  the  congregation, 

EZEK. 

18      4 

)) 

») 

the  soul  that  sinneth,  it  shall  die. 

„  20 

>! 

»» 

The  soul  that  sinneth,  it  shall  die. 

NEW  TESTAMENT.     Psukee  (Person),  man,  destroyed. 

In  the  following  two  places  in  the  New  Testament  Scriptures,  where  the  Greek 
word  Psukee  (corresponding  to  the  Hebrew  word  Nephesh  in  the  Old  Testament 
Scriptures)  occurs,  it  is  translated  in  the  English  Authorised  Version  by  the  word 
soul,  and  is  said  to  be  required  and  destroyed. 


8  SECTION  (A2).      NEPHESH    (PERSON),  PSUKEE   (PERSON),   MAN 


PsuTtee 

Latin 

English  Authorised  Version 

LUKE 

12  20 

ACTS 

3  23 

aniina 
n 

this  night  thy  soul*  shall  be  required  of  thee  : 
soul,  which  will  not  hear  .  .  .  shall  be  destroyed 

(d)  Nephesh  (Person),  man,  slain,  killed,  destroyed  by  man,  &c. 

In  the  following  thirty-two  places  in  the  Old  Testament  Scriptures,  where  the 
Hebrew  word  Nephesh  occurs,  it  is  translated  in  the  English  Authorised  Version  by 
the  words 

Soul      .        .12  places  Any  (life  of),  kill .        .  1  place  Life  .        .        .  1  place 

Person  .        .  6       „  Him  (in  life)  slay          .  1    „  Thee  (in  soul)  slay  1     „ 

Any  person    .  6       „  Mortally  (in  life),  smite  1    „  Thee  slay    .         .  1     „ 
Him  kill,  slay  2       „ 

and  has  reference  to  a  living  material  Organism  or  body,  deprived  of  life  by  smiting, 
slaying,  killing,  &c.,  when  all  the  faculties  and  powers  of  the  Organism  or  body  cease, 
and  the  Organism  or  body  returns  to  dust,  until  the  Resurrection. 


NepJiesh 

Greek 

Latin 

English  Authorised  Version 

GEN. 

37  21 

psukee 

anima 

Let  us  not  kill  him* 

LEV. 

24  17 

it 

homo  I.P.M. 

killeth  any*  man  (smiteth  the  life  of  a  man) 

NUMB. 

31  19 

— 

„          P.M. 

Whosoever  hath  killed  any  person, 

35  11 

psukee 

sanguis  I.P.M. 

killeth  any  person  at  unawares. 

„    15 

„          P.M. 

killeth  any  person  unawares 

,,    30 

homicida,, 

Whoso  killeth  any  person, 

»»     » 

nullus     „ 

any  person  to  cause  him  to  die. 

DEUT. 

19    6 

auima 

Lest  the  avenger  .  .  .  slay  him*  (smite  him  in  life)  ; 

,,  11 

ilium  I.P.M. 

smite  him  mortally*  (in  life)  that  he  die, 

22  26 

anima 

against  his  neighbour,  and  slayeth  him, 

27  25 

>» 

reward  to  slay  an  innocent  person. 

JOSH. 

10  28 

empneon 

habitator  P.M. 

utterly  destroyed,  them,  and  all  the  souls 

30 

»i 

."         " 

he  smote  it  ...  and  all  the  souls 

32 

— 

anima 

smote  it  ...  and  all  the  souls 

35 

empneon 

D 

smote  it  ...  and  all  the  souls 

37 

n 

ii 

smote  it  ...  and  all  the  souls 

»» 

— 

cuncta     „ 

destroyed  it  utterly,  and  all  the  souls 

39 

empneon 

51 

utterly  destroyed  all  the  souls 

11  11 

„ 

anima 

smote  all  the  souls  .  .  .  utterly  destroying  them  : 

20     3 

psukee 

>i 

that  killeth  any  person  unawares 

,,      9 

ii 

ii 

killeth  any  person  at  unawares 

I.  SAM. 

22  22 

i> 

ii 

occasioned  the  death  of  all  the  persons 

II.  SAM. 

14     7 

ii 

i. 

kill  him,  for  the  life  of  his  brother  ...  he  slew  ; 

PEOV. 

28  17 

— 

it 

doeth  violence  to  the  blood*  of  any  person 

JER. 

2  34 

psukee 

>! 

in  thy  skirts  is  found  the  blood  of  the  souls  of 

40  14 

D 

»> 

to  slay  thee*  (strike  thee  in  soul)  ? 

it    15 

ii 

»' 

wherefore  should  he  slay  thee* 

SUBJECT  TO   DEATH 


Nephesh 

Greek 

Latin 

English  Authorised  Version 

EZEK. 

13  19 
17  17 
22  25 
„   27 
33    6 

psukee 
>» 

M 

psukee 

anima 

;: 

•» 

H 

to  slay  the  souls  that  should  not  die, 
forts,  to  cut  off  many  persons  : 
they  have  devoured  souls  ', 
to  shed  blood,  and  to  destroy  souls, 
if  the  sword  come,  and  take  any  person 

(e)  Nephesh  (Person),  man,  the  dead,  dead  body,  body,  i.e.  dead. 

In  the  following  thirteen  places  in  the  Old  Testament  Scriptures,  where  the 
Hebrew  word  Nephesh  occurs,  it  is  translated  in  the  English  Authorised  Version  by 
the  words 


The  dead    . 
Dead  body  . 


5  places 
4 


Body,  i.e.  dead 
Body  (soul  of) 


3  places 
1  place 


and  has  reference  to  a  material  Organism  or  body,  formerly  possessed  of  the 
faculties  and  powers  of  mind  and  body,  but  now  deprived  of  them  by  death,  the 
lifeless  Organism  or  body  being  called  soul,  as  formerly  possessed  of  life,  and  being 
now  the  only  representative  of  the  living  man  or  person  : 


Nephesh 

Greek 

Latin 

English  Authorised  Version 

LEV. 

19  28 

psukee 

mortuusi.P.M. 

not  make  any  cuttings  ...  for  the  dead, 

21     1 

mors        ,, 

none  be  defiled  for  the  dead 

„    11 

mortuus  „ 

Neither  ...  go  in  to  any  dead  body, 

22    4 

»         »» 

anything  .  .  .  unclean  by  the  dead, 

NUMB. 

5      2 

„           P.M. 

whosoever  is  defiled  by  the  dead  : 

6    6 

5)                     » 

he  shall  come  at  no  dead  body. 

,,  H 

5>                     »» 

an  atonement  ...  he  sinned  by  the  dead, 

9     6 

anima 

men,  .  .  .  defiled  by  the  dead  body  of  a  man, 

»    7 

H 

We  are  defiled  by  the  dead  body  of  a  man  : 

„  10 

>» 

unclean  by  reason  of  a  dead  body, 

19  11 



toucheth  the  dead  body  *  of  any  man  (soul  of  man) 

„  13 

anima 

whosoever  toucheth  the  dead  body  of  any  man 

HAG. 

2    13 

»» 

H 

If  one  that  is  unclean  by  a  dead  body 

NEW  TESTAMENT.    Psukee  (Person),  man. 

In  the  two  following  places  in  the  New  Testament  Scriptures,  where  the  Greek 
word  Psukee  (corresponding  to  the  Hebrew  word  Nephesh  in  the  Old  Testament 
Scriptures)  occurs,  it  is  translated  in  the  English  Authorised  Version  by  the  word 
soul,  and  has  reference  to  material  Organisms,  or  bodies,  or  persons,  deprived  by 
martyrdom  of  the  faculties  and  powers  of  mind  and  body,  lying  (in  the  first  quota- 
tion), in  a  figure,  under  the  altar,  where  they  had  been  slain,  and  crying  (as  Abel's 
blood  was  represented,  figuratively,  as  crying  from  the  ground  (Gen.  ix.  10),  '  Lord, 
how  long  ? '  the  answer  being  in  verse  11,  '  that  they  should  rest  yet  for  a  little 
season,  until  their  fellow-servants  and  their  brethren,  that  should  be  killed  as  they 


10  SECTION  (A2).      PSUKEE   (PERSON),   MAN 

were,  should  be  fulfilled.'  In  the  second  passage,  they  are  described,  figuratively,  as 
living  and  reigning  with  Christ,  their  future  hope  of  happiness  being  assured  in 
his  Jieaventy  and  eternal  kingdom  of  glory.  As  in  Eph.  ii.  5,  6,  where  a  somewhat 
similar  expression  is  used,  as  it  were  by  anticipation,  with  reference  to  the  Saints 
on  Earth ;  when  we  loere  dead  in  sins,  hath  quickened  us  togetJier  with  Christ  .  .  . 
And  hath  raised  us  up  together,  and  made  us  sit  together  in  heavenly  places  in 
Christ  Jesus. 


Psufae 

Latin 

English  Authorised  Version 

REV. 

6    9 
20    4 

anima              I  saw 
„                souls 

under  the  altar  the  souls  .  .  .  slain 
.  .  .  beheaded  .  .  .  lived  and  reigned  with 

SECTION  (B).      NEPHESH   (LIFE),   MAN 


11 


THE  HEBEEW  WORD  NEPHESH  (SOUL)  AS  IT  IS  TEANSLATED 
IN  THE  GEEEK,  LATIN,  AND  ENGLISH  AUTHOEISED  VEESIONS 
OF  THE  OLD  TESTAMENT  SCEIPTUEES. 


Section  (B).     NEPHESH  (Life),  man. 

(a)  Nephesh  (Life),  man,  dies,  expires,  destroyed,  poured  out,  &c. 

In  the  following  twenty-four  places  in  the  Old  Testament  Scriptures,  where  the 
Hebrew  word  Nephesh  occurs,  it  is  translated  in  the  English  Authorised  Version  by 
the  words 


Soul      .        .         .         .14  places 
Life       .        .         .         .     2      „ 
Me  (my  soul  or  life),  die     1  place 
Life  (to  die)  .         .         .     1     „ 
Me  (my  soul),  die  .         .1      „ 


Himself  (his  life),  die         .         .  1  place 

GJwst  (puff  of  breath),  give  up  .  1      „ 

Life  (soul  expire  or  breathe  out)  1      „ 

They  (their  souls),  die        .         .  1      „ 

GJwst,  give  up  .        .        .        .  1      „ 


and  is  said  to  die,  expire,  or  breathe  out,  a  puff  of  breath,  capable  of  destruction, 
none  can  keep  it  alive,. poured  out,  delivered  from  death.  The  soul  of  the  Messiah 
was  to  be  '  made  an  offering  for  sin,'  to  '  be  poured  out  unto  death.'  The  forest 
is  said  to  be  'consumed  both  soul  and  body,'  implying  complete  destruction, 
pointing  to  the  fact,  in  figure,  that  the  soul  as  well  as  the  body  is  subject  to  death, 
the  death  of  the  material  Organism,  or  body,  or  person,  involving  the  death  of  all  the 
faculties  and  powers  of  mind  and  body. 

The  word  by  which  Nephesli  is  translated  in  each  of  the  following  quotations 
from  the  English  Authorised  Version  is  in  italics,  and  all  marginal  readings  are 
placed  within  brackets. 

For  the  translation  of  the  words  in  the  Greek  and  Latin  columns,  see 
the  Tabulated  Forms  page  ix  in  the  Introduction.  The  letters  I.P.M.  in 
the  Latin  columns  indicate  that  in  the  Itala  Version  (i.),  hi  the  Latin  by 
Pagninus  (P.),  and  in  the  Interlinear  Hebreiv  Bible  by  Arias  Montanus  (M.),  the 
Latin  translation  is  Anima.  An  asterisk  *  in  the  English  quotations  indicates  that 
the  Authorised  and  Revised  Versions  differ  in  the  text  or  marginal  readings  as  to 
the  translation  of  Nephesh. 


Nephesh 

Greek 

Latin 

English  Aiithorised  Version 

NUMB. 

.     .                               ,                                          . 

23  10 

psukee 

anima 

Let  me*  (my  souj,  or  my  life)  die  the  death 

JOSH. 

2  13 

IT 

n 

deliver  our  lives  from  death. 

.,   14 

)> 

ii 

Our  life  for  your's  (instead  of  you  to  die), 

JUDG. 

16  30 

II 

ii 

Let  me*  (ray  soul)  die  with  the  Philistines. 

12 


SECTION  (B).      NEPHESH   (LIFE),   PSUKEE  (LIFE),  MAN 


Nephesh 

G-reeJc 

Latin 

English  Authorised  Version 

I.  KINGS 

19     4 

psukee 

anima 

requested  for  himself*  Qiis  life)  that  he  might  die  ; 

>i     i» 

n 

» 

O  Lord,  take  away  my  life  ; 

JOB 

7  15 

» 

»» 

my  soul  chooseth  strangling,  and  death 

11  20 

apoleia 

>» 

giving  up  of  the  ghost*  (puff  of  breath). 

27     8 

— 

»» 

when  God  taketh  away  his  soul  ? 

31  39 

psukee 

n 

lose  their  life*  (soul  expire,  or  breathe  out)  : 

86  14 

>» 

I* 

They  die  (their  soul  dieth)  in  youth, 

PSAL. 

22  29 

ii 

none  can  keep  alive  his  own  soul. 

33  19 

» 

To  deliver  their  soul  from  death, 

40  14 

ii 

seek  after  my  sou  I  to  destroy  it  ; 

56  13 

ii 

thou  hast  delivered  my  soul  from  death  : 

63    9 

ii 

seek  my  soul,  to  destroy  it, 

78  50 

i> 

he  spared  not  their  soul  from  death. 

116    8 

M 

thou  hast  delivered  my  soul  from  death, 

ISA. 

10  18 

»> 

consume  .  .  .  his  forest,  .  .  .  both  soul  and  body  : 

53  10 

n 

thou  shalt  make  his  soul  an  offering  for  sin, 

„   11 

ii 

He  shall  see  of  the  travail  of  his  soul, 

„   12 

n 

he  hath  poured  out  his  soul  unto  death  : 

JEE. 

15    9 

n 

ii 

she  hath  given  up  the  ghost  ; 

LAM. 

2  12 

»i 

ii 

soul  was  poured  out  into  their  mother's  bosom. 

NEW  TESTAMENT.     Psukee  (Life),  man. 

In  the  following  ten  places  in  the  New  Testament  Scriptures,  where  the  Greek 
word  Psukee  (corresponding  to  the  Hebrew  word  Nephesh  in  the  Old  Testament) 
occurs,  it  is  translated  in  the  English  Authorised  Version  by  the  word  life.  In  seven 
of  these  places  there  is  reference  to  Christ  giving  or  laying  down  his  life  (soul),  as  a 
ransom  for  sin,  in  fulfilment  of  the  prophecy  already  referred  to  (Is.  liii.  10-12), 
when  all  the  faculties  and  powers  of  His  Humanity  ceased  till  His  Resurrection  the 
third  day  from  the  dead. 


Psukee 

Latin 

English  Authorised  Version 

MAT. 

20  28 

anima 

Son  of  man  came  ...  to  give  his  life  a  ransom 

MARK 

10  45 

n 

Son  of  man  came  ...  to  give  his  life  a  ransom 

JOHN 

10  11 

n 

the  good  shepherd  giveth  his  life  for  the  sheep. 

„    15 
,i    17 

it 

ii 

I  lay  down  my  life  for  the  sheep. 
I  lay  down  my  hfe,  that  I  might  take  it  again. 

18  37 

ii 

I  will  lay  down  my  life  for  thy  sake. 

,,   38 

M 

Wilt  thou  lay  down  thy  life  for  nay  sake  ? 

15  18 

II 

that  a  man  lay  down  his  life  for  his  friends. 

I.  JOHN 

3  16 

II 

he  laid  down  his  life  for  us  : 

))       l> 

II 

we  ought  to  lay  down  our  lives  for  the  brethren. 

(b)  Nephesh  (Life),  man,  subject  to  death. 

In  the  following  one  hundred  and  ten  places  in  tbe  Old  Testament  Scriptures, 


SUBJECT  TO  DEATH 


where  the  Hebrew  word  Nephcsh  occurs,  it  is  translated  in  the  English  Authorised 
Version  by  the  words 


Life      .        .         .        .69  places 
Soul     .        .        .        .     34       „ 
Yourselves   .         .  2       „ 

Yourselves  (your  souls)       1  place 


Deadly  (against  soul)    .  1  place 

Themselves  (their  souls)  1      ,, 

H imself  (his  soul  or  life)  1      „ 

Himself         .         .         .  1      „ 


and  has  reference  to  the  life  of  man,  in  a  living  material  Organism  or  body,  with  the 
faculties  and  powers  of  breathing,  thinking,  and  moving,  as  exercised  in  a  living 
man  or  person ;  and  from  the  various  expressions  made  use  of  in  the  following 
quotations,  it  is  evidently  capable  of  death  or  destruction,  when  all  the  faculties  and 
powers  cease  until  they  reappear  in  a  Resurrection  body. 


1.  require  the  life. 

2.  soul  departing. 

3.  seek  the  life. 

4.  give  life  for  life. 

5.  against  soul. 

6.  no  satisfaction  for  life. 

7.  take  heed  to  yourselves. 


8.  afraid  of  our  lives. 

9.  jeoparded  lives. 

10.  adventured  life. 

11.  put  life  in  hands. 

12.  lose  the  life. 

13.  hunt  souls  to  take. 

14.  sling  out  souls. 


15.  lay  snares  for  life. 

16.  spoken  against  life. 

17.  not  asked  life  of. 

18.  tear  soul  as  a  lion. 

19.  take  away  life  &c. 


Nepliesh 

Greek 

ZfA^tn 

English  Authorised,  Version 

GEN. 

9     5 

psnkee 

anima 

your  blood  of  your  lives  will  I  require  ; 

»     » 

H 

»> 

will  I  require  the  life  of  man. 

35  18 

»» 

»f 

as  her  soul  was  in  departing,  (for  she  died) 

44  30 

>» 

,, 

his  life*  is  bound  up 

»>     »> 

» 

„ 

in  the  lad's  life*  ; 

EXOD. 

4  19 

>» 

» 

men  are  dead  which  sought  thy  life. 

21  23 

»» 

» 

if  any  mischief  follow,  .  .  .  give  life 

»»     » 

M 

„ 

for  life, 

NUMB. 

16  38 

» 

mors  I.P.M. 

of  these  sinners  against  their  own  souls* 

35  31 

» 

sanguisp.M. 

take  no  satisfaction  for  the  life  of  a  murderer, 

DEUT. 

4    15 

M 

anima 

Take  .  .  .  good  heed  unto  yourselves  ; 

19  21 

,, 

>» 

life  shall  go 

>»     » 

» 

>» 

for  life, 

24    6 

»> 

„ 

he  taketh  a  man's  life  to  pledge. 

JOSH. 

9  24 

n 

M 

we  were  sore  afraid  of  our  lives 

23  11 

—  P.M. 

Take  good  heed  .  .  .  unto  yourselves*  (your  souls), 

JUDG. 

5  18 

psukee 

anima 

jeoparded  their  lives  unto  the  death 

9  17 

?> 

n 

my  father  .  .  .  adventured  his  life  far, 

12    3 

»» 

M 

I  put  my  life  in  my  hands, 

18  25 

» 



and  thou  lose  thy  life, 

»»     >» 

V 

• 

with  the  lives  of  thy  household. 

I.  SAM. 

19     5 

» 

anima 

he  did  put  his  life  in  his  hand, 

20     1 

M 

,, 

what  is  my  sin  .  .  .  that  he  seeketh  my  life  ? 

22  23 

)> 

» 

he  that  seeketh  my  life 

»     »» 

>» 

» 

seeketh  thy  life  : 

23  15 

» 

Saul  was  come  out  to  seek  his  life  '. 

24  11 

psukee 

, 

thou  huntest  my  soul  to  take  it. 

25  29 

>» 

> 

a  man  is  risen  ...  to  seek  thy  soul  : 

,,     „ 

M 

i 

smds  of  thine  enemies,  .  .  .  sling  out, 

28    9 

>» 

» 

layest  thou  a  snare  for  my  life,  to  cause  me  to  die  ? 

„    21 

»» 

» 

I  have  put  my  life  in  my  hand, 

14 


SECTION   (B).      NEPHESH   (LIFE),   PSUKEE   (LIFE),  MAN 


Nephesh 

Greek 

Latin 

English  Authorised  Version 

II.  8AM. 

4    8 

psukee 

anima 

the  son  of  Saul  .  .  .  which  sought  thy  life  : 

16  11 

M 

ii 

my  son,  .  .  .  seeketh  my  life  : 

18  13 

11 

11 

wrought  .  .  .  against  mine  own  life  : 

23  17 

)1 

11 

that  went  in  jeopardy  of  their  lives  ? 

I.  KINGS 

2  23 

11 

ii 

spoken  this  word  against  his  own  life. 

3  11 

11 

11 

nor  hast  asked  the  life  of  thine  enemies  ; 

19    2 

11 

ii 

if  I  make  not  thy  life 

,, 

11 

11 

as  the  life  of  one  of  them 

10 

11 

ii 

they  seek  my  life,  to  take  it  away. 

14 

11 

i 

they  seek  my  life,  to  take  it  away. 

20  39 

11 

i 

if  ...  he  be  missing,  then  shall  thy  life 

„ 

»1 

i 

be  for  his  life, 

42 

„ 

, 

therefore  thy  life  shall  go 

M 

11 

i 

for  his  life, 

II.  KINGS 

10  24 

»> 

it 

he  that  letteth  him  go,  his  life 

H         11 

II 

ii 

shall  be  for  the  life  of  him. 

I.  CHR. 

11    19 

II 

— 

put  their  lives  in  jeopardy  ? 

11      11 

11 

anima 

with  the  jeopardy  of  their  lives  they  brought  it. 

11.  CHR. 

1    11 

11 

11 

not  asked  .  .  .  the  life  of  thine  enemies, 

JOB 

6  11 

»l 

patienter  I.M. 

What  is  mine  end,  that  I  should  prolong  my  life*  ? 

13  14 

II 

anima 

put  my  life  in  mine  hand  ? 

PSALMS 

7    2 

11 

11 

Lest  he  tear  my  son  I  like  a  lion, 

„    5 

11 

11 

Let  the  enemy  persecute  my  smd,  and  take  it; 

17    9 

1 

11 

from  my  deadly*  (against  soul)  enemies, 

26    9 

) 

11 

Gather  not  my  soul  with  sinners, 

31  13 

, 

11 

they  devised  to  take  away  my  life* 

35     4 

1 

11 

let  them  .  .  .  that  seek  after  my  soul  : 

„    12 

) 

11 

to  the  spoiling  (depriving)  of  my  soul. 

38  12 

1 

11 

They  also  that  seek  after  my  life  lay  snares 

49     8 

I 

11 

the  redemption  of  their  soul  .  .  .  ceaseth  for  ever 

54     3 

, 

11 

oppressors  seek  after  my  soul  : 

56     6 

1 

11 

they  mark  my  steps,  when  they  wait  for  my  so\il. 

67     4 

1 

11 

My  soul  is  among  lions  : 

59     3 

I 

11 

they  lie  in  wait  for  my  soul  : 

69     1 

1 

11 

the  waters  are  come  in  unto  my  soul. 

70     2 

1 

11 

Let  them  be  ...  confounded  that  seek  after  my  soul  '. 

71  10 

1 

„ 

they  that  lay  wait  for  my  soul 

„    13 

1 

11 

adversaries  to  nay  soul  ; 

86  14 

1 

„  [l.P.M. 

violent  men  have  sought  after  my  soul  ; 

88  14 

1 

mea  oratio 

why  easiest  thou  off  my  soul  '? 

94  21 

1 

anima 

They  gather  themselves  .  .  .  against  the  soul  of 

106  15 

1 

11 

sent  leanness  into  their  soul. 

109  20 

1 

11 

speak  evil  against  my  soul. 

119  109 

1 

11 

my  soul  is  continually  in  my  hand  : 

143      3 

1 

u 

the  enemy  hath  persecuted  my  soul  ', 

PROV. 

1  18 
„  19 

eautoi 
psukee 

11 
11 

they  lurk  privily  for  their  own  lives. 
which  taketh  away  the  life  of  the  owners 

6  26 

11 

11 

the  adulteress  will  hunt  for  the  precious  life. 

7  23 

11 

11 

knoweth  not  that  it  is  for  his  life. 

18    7 

ii 

11 

A  fool's  .  .  .  lips  are  the  snare  of  his  soul. 

ISA. 

8     9 

ii 

11 

Woe  unto  their  soul  I 

15    4 

11 

11 

his  life*  shall  be  grievous  unto  him. 

44  20 

11 

n 

he  cannot  deliver  his  souF,* 

47  14 

>i 

11 

they  shall  not  deliver  themselves*  (their  souls) 

JER. 

4  10 

it 

M 

the  sword  reacheth  unto  the  soul. 

.„  30 

ti 

M 

they  will  seek  thy  life. 

SUBJECT   TO   DEATH                                                    15 

Nephesh 

Greek 

Latin 

English  Authorised  Version 

JER. 

11  21 

psukee 

anima 

the  men  .  .  .  that  seek  thy  life, 

17  21 

>» 

, 

Take  heed  to  yourselccs* 

19     7 

„ 

, 

hands  of  them  that  seek  their  lives  : 

„      9 

5 

they  that  seek  their  lives,  shall 

21     7 

psukee 

> 

the  hand  of  those  that  seek  their  life  : 

22  25 

)i 

5 

into  the  hand  of  them  that  seek  thy  life, 

26  19 

»5 

> 

we  procure  great  evil  against  our  sott/s. 

84  20 

> 

into  the  hand  of  them  that  seek  their  life: 

i.    21 



I 

into  the  hand  of  them  that  seek  their  life, 

38  16 



> 

into  the  hand  of  these  men  that  seek  thy  life. 

44    7 

psukee 

I 

this  great  evil  against  your  souls, 

„    30 

,, 

I 

into  the  hand  of  them  that  seek  his  life  : 

»     u 

„ 

, 

his  enemy,  and  that  sought  his  life* 

46  26 



5 

into  the  hand  of  those  that  seek  their  lives, 

49  37 

psukee 

1 

before  them  that  seek  their  life  : 

LAM. 

5    9 

„ 

M 

We  gat  our  bread  with  the  peril  of  our  lives 

EZEK. 

32  10 

ptosis 

1» 

shall  tremble  .  .  .  every  man  for  his  own  life, 

AMOS 

2  14 

psukee 

1 

neither  shall  .  .  .  deliver  himself  (soul  or  life)  : 

„  15 

»j 

> 

neither  shall  he  ...  deliver  himself* 

JON. 

1  14 

» 

» 

let  us  not  perish  for  this  man's  life, 

2     5 

H 

1 

waters  compassed  .  .  .  even  to  the  soul  : 

4    3 

»> 

I 

Lord,  take,  I  beseech  thee,  my  life  from  me  ; 

HAB. 

2  10 

H 

»s 

hast  sinned  against  thy  soul. 

NEW  TESTAMENT.     Psukee  (Life),  man. 

In  the  following  twenty  places  in  the  New  Testament  Scriptures,  where  the 
Greek  word  Psukee  (corresponding  to  the  Hebrew  word  NepJiesh  in  the  Old  Testa- 
ment Scriptures)  occurs,  it  is  translated  in  the  English  Authorised  Version  by  the 
words 


Life     14  places 


Soul    5  places 


You  (your  souls)     1  place 


and  from  the  various  expressions  made  use  of  in  the  following  quotations,  of  seeking 
to  take  it,  losing  it,  hazarding  it,  imperilling  it,  &c.,  it  is  evident  that  it  is  capable, 
in  its  Scriptural  use,  of  death  and  destruction. 


Psukee 

Latin 

English  Authorised  Version 

MAT. 

2  20 

anima 

are  dead  which  sought  the  young  child's  life. 

10  39 

»» 

he  that  loseth  his  life*  .  •  .  shall  find  it. 

16  25 

M 

whosoever  will  lose  his  life*  .  .  .  shall  find  it. 

„    26 

» 

is  a  man  profited,  if  he  ...  lose  his  own  soul*  ? 

)»     »» 

tl 

what  shall  a  man  give  ...  for  his  soul*  ? 

MARK 

8   35 

M 

whosoever  shall  lose  his  life*  .  .  .  shall  save  it. 

„  36 

H 

what  shall  it  profit  ...  if  he  ...  lose  his  own  soul* 

>,  37 

»> 

what  .  .  .  give  in  exchange  for  his  soul*  ? 

LUKE 

9  24 

• 

whosoever  will  lose  his  life*  .  .  .  shall  save  it. 

14  26 

»» 

hate  .  .  .  his  own  life  also,  he  cannot  be  my  disciple. 

17  33 

»» 

whosoever  shall  lose  his  life  '•'  shall  preserve  it. 

JOHN 

12  25 

It 

he  that  hateth  his  life*  .  .  .  shall  keep  it 

16 


SECTION  (B).      NEPHESH   (LIFE),  PSUKEE   (LIFE),  MAN 


Psukee 

Latin 

ACTS 

15  26 

aninia 

Men  th 

20  24 

n 

neither 

27  10 

H 

voyage 

ROM. 

11     3 

n 

they  se 

II.  COB. 

12  15 

n 

very  gl 

PHIL. 

2  30 

n 

not  reg 

I.  THES. 

2    8 

ii 

willing 

REV. 

12   11 

n 

they  lo 

English  Authorised  Version 


Men  that  have  hazarded  their  lives  for 
neither  count  I  my  life  dear  unto  myself, 
voyage  will  be  with  hurt  ...  of  our  lives. 


very  gladly  spend  and  be  spent  for  you*  (your  souls) ; 
not  regarding  his  life,  to  supply  your  lack 
willing  to  have  imparted  .  .  .  our  own  souls, 
they  loved  not  their  lives  unto  the  death. 


(c)  Nephesh  (Life),  man,  deliver  or  save  from  death. 

In  the  following  one  hundred  and  thirteen  places  in  the  Old  Testament 
Scriptures,  where  the  Hebrew  word  Nepliesh  occurs,  it  is  translated  in  the  English 
Authorised  Version  by  the  words 


Soul  71  places 
Life  38      „ 


Person  (life)    1  place 
Me  .  1 


Tablets  (houses  of  soul)  1  place 
Life  (person)         .         .  1     „ 


and  from  the  various  expressions  made  use  of  in  the  following  quotations,  as  of 
saving,  delivering,  &G.,  it  is  clearly  implied  that  it  is  capable  of  death  or  destruction, 
unless  saved  or  delivered,  and  is  therefore  clearly  mortal,  being  subject  to  death. 


1.  soul  shall  live. 

2.  escape  for  thy  life. 

3.  saving  my  life. 

4.  my  life  is  preserved. 

5.  ransom  for  soul,  life. 

6.  atonement  for  soul. 

7.  blood  is  the  life. 

8.  life  is  the  blood. 

9.  restorer  of  thy  life. 
10.  soul  in  bundle  of  life. 


11.  as  soul  was  precious.  21. 

12.  let  life  be  much  set  by.  22. 

13.  redeemed  soul.  23. 

14.  let  soul  come  again.  24. 

15.  he  went  for  his  life.  25. 

16.  let  me  live.  26. 

17.  flee  for  life.  27. 

18.  let  my  life  be  given.  28. 

19.  made  request  for  life.  29. 

20.  stand  for  their  lives. 


give  for  life. 
deliver  my  sold. 
deliver  soul  from  sword- 
keep  my  soul. 
rescue  my  soul. 
heal  my  soul. 
uphold  my  soul. 
bread  for  the  soul. 
meat  to  relieve  soul  &c. 


Nepliesli 

Greek 

Latin 

English  Authorised  Version 

GEN. 

12  13 

psukee 

anima 

Say,  .  .  .  and  my  soul  shall  live 

19  17 

»» 

Escape  for  thy  life  ; 

„    19 

> 

thy  mercy,  ...  in  saving  my  life  ', 

„    20 

» 

let  me  escape  .  .  .  and  my  soul  shall  live. 

32  30 

» 

I  have  seen  God  .  .  .  and  my  life  is  preserved. 

EXOD. 

21  30 

» 

he  shall  give  for  the  ransom  of  his  life 

80  12 

i 

give  every  man  a  ransom  for  his  soul 

„    15 

—  I.  P.M. 

to  make  an  atonement  for  your  souls. 

,,    16 

anima 

to  make  an  atonement  for  your  souls. 

LEV. 

17  11 

»» 

to  make  an  atonement  for*  your  souls  : 

»»      »» 

»» 

blood  that  maketh  an  atonement  for  the  soul* 

»   14 

>» 

the  blood]  ...  is  the  life  of  all  flesh  ; 

»»     »» 

— 

—  P.M. 

the  blood  of  it  is  for  the  life  thereof  : 

»»    >» 

psukee 

anima 

,  the  life  of  all  flesh  is  the  blood  thereof  : 

SUBJECT   TO   DEATH 


17 


NUMB. 

15  28 
31  50 

RUTH 
4  15 

I.  SAM. 
19  11 

25  29 

26  21 
„  24 

II.  SAM. 

1  9 

4  9 

14  14 

19  5 


I.  KINGS 

1  12 

"  29 
17  21 
„  22 

19  3 

20  31 
„  32 

II.  KINGS 

1  13 

"  14 

7  7 

ESTH. 

7  3 
„  7 

8  11 

9  16 

JOB 

2  4 

PSAL. 

3  2 

6  4 
11  1 
17  13 

22  20 

23  3 
25  20 

34  22 

35  3 
„  17 

41  4 

54  4 

55  18 
66  9 

„  16 
69  18 

71  23 

72  13 
»  14 

74  19 

86  2 

97  10 

109  31 

116  4 


Greek 


psukee 
heemon 


Latin 


English  Authorised  Version 


ea 
nobis 


psukee  i  anima 


te 
anima 


se 
psukee 


voluntas  „ 
anima 


autois 
eautois 

psukee 


the  priest  shall  make  an  atonement  for  the  soul 
to  make  an  atonement  for  our  souls 

he  shall  be  ...  a  restorer  of  thy  life, 

If  thou  save  not  thy  life  to-night, 

soul  of  my  lord  .  .  .  bound  in  the  bundle  of  life 

because  my  soul*  was  precious  in  thine  eyes 

as  thy  life  was  much  set  by  this  day 

let  my  life  be  much  set  by  in  the  eyes  of 

because  my  life  is  yet  whole  in  me. 

the  LORD  .  .  .  who  hath  redeemed  my  soul 

neither  doth  God  respect  any  person*  (life) : 

thy  servants,  .  .  .  this  day  have  saved  thy  life, 

and  the  lives  of  thy  sons  and  of 

and  the  lives  of  thy  wives, 

and  the  lives  of  thy  concubines ; 

thou  mayest  save  thine  own  life, 
and  the  life  of  thy  son  Solomon, 
the  LORD  .  .  .  that  hath  redeemed  my  soul 
let  this  child's  soul  come  into  him  again, 
the  soul  of  the  child  came  into  him  again, 
he  arose,  and  went  for  his  life, 
peradveiiture  he  will  save  thy  life. 
I  pray  thee,  let  me  live. 

let  my  life,  and 

the  life  of  these  .      .  be  precious  in  thy  sight, 
let  my  life  now  be  precious  in  thy  sight, 
they  arose  .  .  .  and  fled  for  their  life. 

let  my  life  be  given  me 

Haman  stood  up  to  make  request  for  his  life 

to  stand  for  their  life,  to  destroy, 

the  other  Jews  .  .  .  stood  for  their  lives, 

all  that  a  man  hath  will  he  give  for  his  life. 
he  is  in  thine  hand ;  but  save  his  life. 

Many  .  .  .  say  of  my  soul,  ...  no  help  .  .  .  But 

Eeturn,  0  LORD,  deliver  my  soul : 

how  say  ye  to  my  soul,  Flee  as  a  bird 

deliver  my  soul  from  the  wicked,  .  .  .  thy  sword  : 

Deliver  my  soul  from  the  sword ; 

He  restoreth  my  soul : 

0  keep  my  soul,  and  deliver  me : 

The  LORD  redeemeth  the  soul  of  his  servants : 
say  unto  my  soul,  I  am  thy  salvation, 
rescue  my  soul  from  their  destructions, 
heal  my  soul ',  for  I  have  sinned  against  thee. 
the  LORD  is  with  them  that  uphold  my  soul. 
delivered  my  soul  in  peace  from  the  battle. 
Which  holdeth  our  soul  in  life, 

1  will  declare  what  he  hath  done  for  my  soul. 
Draw  nigh  unto  my  soul,  and  redetea  it : 
my  soul,  which  thou  hast  redeemed; 

He  shall  .  .  .  save  the  souls  of  the  needy. 

He  shall  redeem  their  soul  from  .  .  .  violence  : 

deliver  not  the  soul*  of  ...  unto  .  .  .  the  wicked : 

Preserve  my  soul ;  .  .  .  save  thy  servant 

he  preserveth  the  souls  of  his  saints ; 

to  save  him  from  those  that  condemn  his  soul. 

0  LORD,  I  beseech  thee,  deliver  my  soul* 

C 


18 


SECTION   (B).      NEPHESH   (LIFE),   PSUKEE   (LIFE),   MAN 


Nephesh 

Greek 

Latin 

English  Authorised  Version 

PSAL. 

119  175 

psukee 

anima 

Let  my  soul  live,  and  it  shall  praise  thee  ; 

120      2 

H 

i> 

Deliver  rny  soul,  .  .  .  from  lying  lips, 

121      7 

»» 

ii 

he  shall  preserve  thy  soul. 

124      4 

»» 

n 

the  stream  had  gone  over  our  soul  : 

„         5 

>» 

it 

the  proud  waters  had  gone  over  our  soul. 

.,        7 

M 

ii 

Our  soul  is  escaped  as  a  bird  out  of  the  snare 

141       8 

1, 

ii 

leave  not  my  soul*  destitute. 

142      4 

II 

ii 

refuge  failed  me  ;  no  man  cared  for  my  souL 

„        7 

H 

»t 

Bring  my  soul  out  of  prison,  that  I  may  praise  thy 

PROV. 

[name  : 

13    3 

n 

>i 

He  that  keepeth  his  mouth  keepeth  his  life  : 

..     8 

1! 

The  ransom  of  a  man's  life  are  his  riches  : 

24  12 

pnoee 

II 

he  that  keepeth  thy  soul,  doth  not  he  know  it  ? 

29  10 

psukee 

II 

the  upright  :  .  .  .  the  just  seek  his  soul* 

ISA. 

3  20 

— 

olfectoriola  M° 

the  tablets*  (houses  of  the  soul), 

43    4 

kephalee 

anima 

will  I  give  .  .  .  people  for  thy  life*  (person). 

55    3 

psukee 

11 

hear,  and  your  soul  shall  live  ; 

JER. 

20  13 

n 

ii 

he  hath  delivered  the  soul  of  the  poor  from 

21    9 

M 

n 

his  life  shall  be  unto  him  for  a  prey. 

38    2 

II 

ii 

he  shall  have  his  life  for  a  prey, 

.,    17 

11 

ii 

go  forth  .  .  .  then  thy  soul  shall  live, 

,,   20 

11 

ii 

Obey,  .  .  .  and  thy  soul  shall  live. 

39  18 

|| 

n 

thy  life  shall  be  for  a  prey  unto  thee  : 

45     5 

11 

ii 

thy  life  will  I  give  unto  thee  for  a  prey 

48     6 

M 

ii 

Flee,  save  your  lives, 

51     6 

I, 

ii 

Flee  .  .  .  and  deliver  every  man  his  soul  :  * 

•i    45 

ii 

go  ye  out  .  .  .  deliver  ye  every  man  his  soul* 

LAM. 

1    11 

psukee 

ii 

sigh,  ...  for  meat  to  relieve  the  soul  : 

,,  16 

,, 

ii 

the  comforter  that  should  relieve  my  soul 

„  19 
2  19 

») 
,, 

ti 
ti 

they  sought  their  meat  to  relieve  their  soiils. 
lift  up  thy  hands  ...  for  the  life  of  thy  .  .  .  children, 

3  58 

H 

n 

LORD,  thou  hast  pleaded  the  causes  of  my  soul  ', 

EZEK. 

3  19 

II 

n 

thou  hast  delivered  thy  soul. 

„  21 

|| 

ii 

thou  hast  delivered  thy  soul. 

13  18 
„    19 

H 
M 

u 

II 

will  ye  save  the  souls  alive  that  come  unto  you  ? 
to  save  the  souls  alive  that  should  not  live, 

14  14 
„    20 

psukee 

II 

II 

they  should  deliver  but  their  own  souls 
they  shall  but  deliver  their  own  souls 

18  27 

i) 

II 

he  shall  save  his  soul  alive. 

33     5 

n 

II 

he  that  taketh  warning  shall  deliver  his  soul. 

„     9 

n 

II 

thou  hast  delivered  thy  soul. 

HOS. 

9    4 

it 

II 

bread  for  their  soul*  shall  not  come  into 

MK  All 

6    7 

ii 

II 

the  fruit  of  my  body  for  the  sin  of  my  soul  ? 

NEW  TESTAMENT.     PsuJeee  (Life),  man,  saving. 

In  the  following  twenty-five  places  in  the  New  Testament  Scriptures,  where 
the  Greek  word  Psukee  (corresponding  to  the  Hebrew  word  Nephesh  in  the  Old 
Testament  Scriptures)  occurs,  it  is  translated  in  the  English  Authorised  Version  by 
the  words 


Life 


16  places 


Soul 


9  places 


SUBJECT   TO   DEATH 


Psnkee 


Latin 


English  Authorised  Version 


MAT. 

6  25 

10  39 

16  25 

MARK 

3     4 

8  35 

LUKE 

6     9 

9  24 
„  56 

12  22 
„    23 

17  33 

JOHN 

12  25 

ACTS 

20  10 

27  22 

ROM. 

16    4 

I.  THES, 

5  23 

HEB. 

10  39 

13  17 

JAS. 

1  21 

5  20 

I.  PET. 

1  9 

2  25 

3  20 

4  19 


anima 


Take  no  thought  for  your  life, 

Is  not  the  life  more  than  meat, 

He  that  findeth  hie  life*  shall  lose  it : 

whosoever  will  save  his  life*  shall  lose  it : 

Is  it  lawful  to  ...  save  life,  or  to  kill  ? 
whosoever  will  save  his  life*  shall  lose  it : 

Is  it  lawful  ...  to  save  life,  or  to  destroy  it  ? 

whosoever  will  save  his  life*  shall  lose  it ; 

not  come  to  destroy  men's  lives*  but  to  save  them. 

Take  no  thought  for  your  life* 

The  life*  is  more  than  meat, 

Whosoever  shall  seek  to  save  his  life*  shall  lose  it ; 

He  that  loveth  his  life*  shall  lose  it ; 

Trouble  not  yourselves ;  for  his  life  is  in  him. 
there  shall  be  no  loss  of  any  man's  life 

have  for  my  life  laid  down  their  own  necks  : 
spirit  and  soul  and  body  be  preserved  .  .  .  unto 

them  that  believe  to  the  saving  of  the  soul. 
for  they  watch  for  your  so  ids 

the  engrafted  word,  which  is  able  to  save  your  souls. 
con verteth  the  sinner  .  .  .  shall  save  a  soul  from  death, 

Eeceiving  .  .  .  the  salvation  of  your  souls 
the  Shepherd  and  Bishop  of  your  souls. 
wherein  few,  that  is,  eight  souls  were  saved 
commit  the  keeping  of  their  souls  to  him 


SECTION   (C) 


THE  HEBREW  WORD  NEPHESH  (SOUL),  AS  IT  IS  TRANSLATED 
IN  THE  GREEK,  LATIN,  AND  ENGLISH  AUTHORISED  VERSION 
OP  THE  OLD  TESTAMENT  SCRIPTURES. 


Section  (C).     NEPHESH  (Mind),  man. 

Nephesh  (Mind,  Desires,  &c.),  of  man. 

In  the  following  two  hundred  and  thirty  places  in  the  Old  Testament  Scriptures, 
where  the  Hebrew  word  NepJiesh  (soul)  occurs,  it  is  translated  in  the  English 
Authorised  Version  by  the  words 


Soul  . 
Mind  . 
Heart  (soul) 

Witt     . 

Desire  (soul)         . 

Pleasure 

Mind  (soul)  . 

Lust 

Angry  (bitter  of  soul) 

Soul  (mind)  . 

Discontented  (of  soul) 

Thyself 


173  places 

13  „ 

8  „ 

7  „ 

4  „ 

3  „ 

2  „ 

2  „ 

1  place 

1  „ 

1  „ 

1  „ 
1 


So  ivould  we  (our  soul) 

1  place 

Myself  (my  soul) 

.  1      „ 

Him  (his  soul)    , 

.  1     „ 

His  own  (his  soul) 

.  1      „ 

He  (soul  of  him) 

.  1      „ 

Hearty  (of  soul)  . 

-  1      „ 

Soul  (his  senses) 

.  1     „ 

Herself 

•  1      „ 

Man  (soul)  . 

•  -*-      >» 

Desire  (mind) 

•  -^      i> 

Yourselves  (your  souls) 

.  1      „ 

Himself 

.  1      „ 

Desire 

•  1 

and  has  reference  to  the  mental  faculties  and  powers  of  man,  to  his  affections,  will, 
desire,  love,  hatred,  courage,  joy,  sorrow,  anger,  &G.,  as  exercised  only  in  a  living 
material  Organism  or  body,  apart  from  which  living  material  Organism  or  body, 
these  faculties  and  powers,  from  their  very  nature,  could  not  be  exercised ;  nerves, 
senses,  brain,  and  blood  being  essential  in  a  living  Organism  for  the  exercise  of  any 
of  these  faculties  or  powers. 

The  word  by  which  Neplwsh  is  translated  in  each  of  the  following  quotations 
from  the  English  Authorised  Version  is  in  italics,  and  all  marginal  readings  are 
placed  within  brackets.  For  the  translation  of  the  words  in  the  Greek  and 
Latin  columns,  see  the  Tabulated  Forms,  page  ix  in  the  Introduction.  The  letters 
I.P.M.  in  the  Latin  columns  indicate  that  in  the  Itala  Version  (i.),  in  the  Latin  Bible 
of  Pagninus  (P.),  and  in  the  Interlinear  Hebreiv  Bible  of  Arias  Montanus  (M.),  the 
Latin  translation  is  Anima ;  the  letters  I°.P°.M°.  indicate  that  the  translation  in 
these  versions  is  Animus.  An  asterisk  in  the  English  quotations  indicates  that 
the  Authorised  and  Revised  Versions  in  the  text  or  marginal  readings  differ  as  to 
the  translation  of  NepJiesh. 


NEPIIESII   (MIND),   MAN 


Nepliesli 

Greek 

Latin 

English  Authorised  Version 

23     8 

psukee 

anima 

If  it  be  your  mind  that  I  should 

34     3 

55 

55 

his  soul  clave  unto  Dinah 

„      8 

„ 

55 

The  soul  of  my  son  .  .  ,  lougeth  for  your  daughter  : 

42  21 

95 

55 

we  saw  the  anguish  of  his  soul, 

49     6 

,, 

55 

my  soul,  come  not  thou  into  their  secret  ; 

EXOD. 

15     9 

„ 

55 

my  lust  shall  be  satisfied  upon  them  ; 

23     9 

55 

55 

ye  know  the  heart*  (soul)  of  a  stranger, 

LEV. 

26  11 

,, 

55 

my  soul  shall  not  abhor  you. 

„    15 

55 

—         P.M. 

if  your  soul  abhor  my  judgments, 

„    16 

,, 

anima 

I  also  will  .  .  .  cause  sorrow  of  heart  :* 

„    30 

55 

55 

my  soul  shall  abhor  you. 

„    43 

55 

„ 

because  their  soul  abhorred  my  statutes. 

NUMB. 

21     4 

oligopsukeo 

9J 

soul  of  the  people  was  much  discouraged 

DEUT. 

4     9 

psukee 

anima 

keep  thy  soul  diligently,  lest  thou  forget 

„  29 

55 

seek  him  .  .  .  with  all  thy  soul. 

6     5 

55 

love  the  LORD  .  .  .  with  all  thy  soul, 

10  12 

55 

serve  the  LORD  .  .  .  with  all  thy  soul, 

11  13 

55 

love  the  LORD  .  .  .  with  all  your  sold. 

„    18 

animus 

lay  up  these  my  words  ...  in  your  soul, 

13    3 

anima 

love  the  LORD  .  .  .  with  all  your  soul. 

18    6 

VOlo      I.P.M. 

come  with  all  the  desire  of  his  mind* 

21  14 

eleiTthera 

libera    P.M. 

let  her  go  whither  she  will  ; 

24  15 

elpis 

anima 

he  ...  setteth  his  heart*  (soul)  upon  it  : 

26  16 

psukee 

55 

keep  and  do  them  .  .  .  with  all  thy  soul. 

28  65 

,, 

55 

the  LORD  shall  give  thee  .  .  .  sorrow  of  mind  :  * 

30     2 

55 

55 

return  unto  the  LORD  .  .  .  with  all  thy  soul  ; 

„      6 

55 

55 

love  the  LORD  .  .  .  with  all  thy  soul, 

„    10 

55 

55 

turn  unto  the  LORD  .  .  .  with  all  thy  soul. 

JOSH. 

22     5 

55 

55 

serve  him  .  .  .  with  all  your  soul. 

23  14 

55 

animus  „ 

ye  know  ...  in  all  your  souls, 

JUDG. 

10  16 

55 

99 

his  soul  was  grieved  for  the  misery  of  Israel. 

16  16 

oligopsukeo 

anima 

his  soul  was  vexed  unto  death  ; 

18  25 

psukee 

animus 

lest  angry  (bitter  of  soul)  fellows  run  upon  thee, 

I.  SAM. 

1  10 

99 

she  was  in  bitterness  of  soul, 

„  15 

55 

anima 

have  poured  out  my  soul  before  the  LORD. 

2  33 

55 

55 

shall  be  ...  to  grieve  thine  heart  : 

„  35 

St 

99 

shall  do  ...  that  which  is  in  ...  my  mind  : 

18     1 

59 

99 

the  soul  of  Jonathan  was  knit 

55           !5 

59 

55 

with  the  sold  of  David, 

20    4 

5, 

Whatsoever  thy  soul*  (mind)  desireth, 

22     2 

99 

animus 

every  one  .  .  .  discontented  (bitter  of  soul), 

23  20 

59 

anima 

according  to  all  the  desire  of  thy  soul 

30     6 

99 

55 

the  soul  of  all  the  people  was  grieved, 

II.  SAM. 

3  21 

99 

reign  over  all  that  thine  heart*  desireth. 

5     8 

99 

99 

that  are  hated  of  David's  soul, 

17     8 

59 

animus 

they  be  chafed  in  their  minds  (bitter  of  soul), 

I.  KINGS 

2      4 

M 

anima 

walk  before  me  .  .  .  with  all  their  soul, 

8  48 

99 

return  unto  thee  .  .  .  with  all  their  soul, 

11  37 

55 

55 

reign  according  to  all  that  thy  soul  desireth, 

II.  KINGS 

4  27 

95 

55 

her  soul  is  vexed  within  her  : 

9  15 

99 

vobis  placet 

If  it  be  your  minds, 

23     3 

99 

anima 

keep  ...  his  statutes  .  .  .  with  .  .  .  all  their  soul, 

„    25 

51 

turned  to  the  LORD  .  .  .  with  all  his  soul. 

22 


SECTION   (C) 


NepJiesh 

Greek 

Latin 

English  Authorised  Version 

I.  CHR. 

22  19 

psukee 

anima 

set  ...  your  soul  to  seek  the  LORD 

28    9 

i< 

animus  I.M. 

serve  him  .  .  .  with  a  willing  mind  : 

II.  CHR. 

6  38 

»t 

anima 

If  they  return  .  .  .  with  all  their  soul 

15  12 

»» 

M 

to  seek  the  LORD  .  .  .  with  all  their  soul  ', 

34  31 

»» 

»» 

to  keep  his  .  .  .  statutes,  .  .  .  with  all  his  soul, 

ESTH. 

4  13 

seautee 

M 

Think  not  with  thyself  that  thou  shalt  escape 

JOB 

3  20 

psukee 

, 

Wherefore  is  ...  life  unto  the  bitter  in  soul  ; 

7  11 

» 

» 

I  will  complain  in  the  bitterness  of  my  soul. 

9  21 

»» 

, 

yet  would  I  not  know  my  soul  :  * 

10     1 

M 

, 

My  soul  is  weary  of  my  life  ; 

»»      >» 

»1 

, 

I  will  speak  in  the  bitterness  of  my  soul. 

14  22 

»» 

, 

his  soul  within  him  shall  mourn. 

19     2 

, 

How  long  will  ye  vex  my  soul, 

21  25 

M 

» 

another  dieth  in  the  bitterness  of  his  soul, 

23  13 

autos 

, 

what  his  soul  desireth,  even  that  he  doeth. 

24  12 

psukee 

» 

the  soul  of  the  wounded  crieth  out  : 

27     2 

>» 

> 

the  Almighty,  who  hath  vexed  my  soul  ; 

30  16 

»» 

1 

my  soul  is  poured  out  upon  me  ; 

„    25 

> 

was  not  my  soul  grieved  for  the  poor  ? 

PSAL. 

G    3 

psukee 

>» 

My  soul  is  also  sore  vexed  : 

10    3 

II 

the  wicked  boasteth  of  his  heart's*  (soul's)  desire, 

11     5 

>» 

» 

him  that  loveth  violence  his  soul  hateth. 

13     2 

»» 

How  long  shall  I  take  counsel  in  my  soul, 

19     7 

»» 

„ 

The  law  ...  is  perfect,  converting  the  soul  : 

24     4 

»» 

hath  not  lifted  up  his  soul  unto  vanity, 

25     1 

)> 

Unto  thee,  O  LORD,  do  I  lift  up  my  soul. 

„    13 

»» 

His  soul  shall  dwell  at  ease  ; 

27  12 

»> 

Deliver  me  not  over  unto  the  will  of  mine  enemies  : 

31     7 

l> 

thou  hast  known  my  soul  in  adversities  ; 

„      9 

»» 

II 

mine  eye  is  consumed  with  grief,  yea,  my  soul 

33  20 

J) 

M 

Our  soul  waiteth  for  the  LORD  : 

34     2 

t» 

My  soul  shall  .  .  .  boast  in  the  LORD  : 

35    9 

,» 

M 

my  soul  shall  be  joyful  in  the  LORD  : 

„    25 

II 

Ah,  so  would  we  have  it*  (our  soul)  : 

41     2 

keir 

» 

not  deliver  him  unto  the  will  of  his  enemies. 

42     1 

psukee 

II 

so  panteth  my  soul  after  thee,  0  God. 

„      2 

»» 

»» 

My  soul  thirsteth  for  God, 

.,     4 

»» 

„ 

I  pour  out  my  soul  in  me  : 

,.      5 

»» 

>» 

Why  art  thou  cast  down,  O  my  soul  ? 

„      6 

»» 

>» 

my  soul  is  cast  down  within  me  : 

„    11 

»» 

Why  art  thou  cast  down,  O  my  soul  ? 

43     5 

>» 

»» 

Why  art  thou  cast  down,  0  my  soul  ? 

44  25 

i 

»> 

our  soul  is  bowed  down  to  the  dust  : 

57     1 

» 

» 

my  sou  I  trusteth  in  thee  : 

„      6 

» 

»» 

my  soul  is  bowed  down  : 

62     1 

» 

>» 

my  soul  waiteth  upon  God  : 

„      5 

» 

»» 

My  soul,  wait  thou  only  upon  God  ; 

63     1 

i 

II 

my  soul  thirsteth  for  thee, 

>•      5 

M 

my  soul  shall  be  satisfied  as  with  marrow 

„     8 

i 

99 

My  soul  followeth  hard  after  thee  : 

69  10 

i 

»> 

I  wept,  and  chastened  nay  soul  with  fasting, 

77    2 

it 

» 

i  my  soul  refused  to  be  comforted. 

84     2 

M 

> 

My  soul  longeth,  ...  for  the  courts  of  the  LORD  : 

86    4 

»> 

> 

Rejoice  the  smd  of  thy  servant  :  for 

99          99 

unto  thee,  0  LORD,  do  I  lift  up  my  soul. 

88    3 

»» 

1 

For  my  soul  is  full  of  troubles  : 

94  19 

»» 

* 

thy  comforts  delight  my  souL 

103     1 

M 

1 

Bless  the  LORD,  O  my  soul  : 

»       2 

M 

, 

Bless  the  LORD,  0  my  soul, 

NEPHESH   (MIND),   MAN 


23 


NepJiesh 

Greek 

"Latin 

English  AutJioriscd  Version 

PSAL. 

103     22 

psukee 

aninia 

bless  the  LORD,  O  my  soul. 

104       1 

ti 

)> 

Bless  the  LORD,  O  my  soul. 

„       35 

ti 

» 

Bless  thou  the  LORD,  O  my  soul. 

105     22 

6s  eautos 

sicut  semet- 

ipsum  P.M. 

To  bind  his  princes  at  his  pleasure  ', 

107       5 

psukee 

aninia 

Hungry  and  thirsty,  their  soul  fainted  in  them. 

„        9 

» 

)( 

For  he  satisfieth  the  longing  soul, 

»        >i 

ti 

n 

and  filleth  the  hungry  soul  with  goodness. 

„       26 

tt 

ii 

their  soul  is  melted  because  of  trouble. 

116       7 

i) 

» 

Return  unto  thy  rest,  O  my  soul  ', 

119     20 

» 

i» 

My  soul  breaketh  for  the  longing  that  it  hath 

.,       25 

M 

» 

My  soul  cleaveth  unto  the  dust  : 

„       28 

n 

ii 

My  soul  melteth  for  heaviness  : 

„       81 

» 

11 

My  soul  fainteth  for  thy  salvation  : 

„     129 

» 

>i 

therefore  doth  my  soul  keep  them. 

„     167 

it 

» 

My  soul  hath  kept  thy  testimonies  ; 

123       4 

n 

II 

Our  soul  is  ...  filled  with  the  scorning  of 

130       5 

t 

)> 

I  wait  for  the  LORD,  my  soul  doth  wait, 

„         6 

t 

11 

My  soul  waiteth  for  the  LORD 

131      2 

t 

11 

I  have  .  .  .  quieted  myself*  (my  soul),  as  a  child 

»        tt 

» 

)) 

my  soul  is  even  as  a  weaned  child. 

138       3 

i 

„ 

thou  .  .  .  strengthenedst  me  ...  in  my  soul. 

139     14 

, 

» 

that  my  soul  knoweth  right  well. 

143       6 

t 

» 

my  soul  thirsteth  after  thee, 

„         8 

»> 

11 

I  lift  up  my  soul  unto  thee. 

„       11 

» 

)) 

bring  my  soul  out  of  trouble. 

„      12 

H 

»> 

destroy  all  them  that  afflict  my  soul  '. 

146      1 

l» 

>» 

Praise  the  LORD,  0  my  soul. 

PROV. 

2  10 

» 

)) 

knowledge  is  pleasant  unto  thy  soul  ; 

3  22 

)» 

11 

so  shall  they  be  life  unto  thy  soul, 

6  16 

it 

II 

seven  are  an  abomination  unto  him  (his  soul)  : 

13     4 



—         P.M. 

The  soul  of  the  sluggard  desireth, 

ti      it 



anima 

the  soul  of  the  diligent  shall  be  made  fat. 

„    19 

psukee 

» 

desire  accomplished  is  sweet  to  the  soul  : 

14  10 

ti 

n 

heart  knoweth  his  mvn*  (of  his  soul)  bitterness  ; 

16  24 

it 

n 

Pleasant  words  are  .  .  .  sweet  to  the  soul, 

„    26 

aneer 

» 

He*  (the  soul  of  him)  .  .  .  laboureth  for  himself; 

19     2 

— 

n 

the  soul*  .  .  .  without  knowledge,  ...  is  not  good  ; 

„    18 

psukee 

» 

let  not  thy  soul*  spare  for  his  crying. 

21  10 

js 

ii 

The  soul  of  the  wicked  desireth  evil  : 

22  25 

n 

ii 

Lest  thou  .  .  .  get  a  snare  to  thy  soul. 

23     7 

—        P°.M. 

as  he  thinketh  in  his  heart*  so  is  he  : 

24  14 

psukee 

anima 

So  shall  .  .  .  wisdom  be  unto  thy  soul  : 

25  13 

n 

H 

he  refresheth  the  soul  of  his  masters. 

27     9 

n 

II 

sweetness  of  a  .  .  .  friend  by  hearty*  (of  soul)  counsel. 

28  25 

apleestos 

se  dilatat 

P°.M°. 

a  proud  heart*  stirreth  up  strife  : 

29  17 

psukee 

anima 

he  shall  give  delight  unto  thy  soul. 

31     6 

odunee 

animus 

Give  wine  unto  those  ...  of  heavy  hearts*  (soul). 

ECCL. 

2  24 

psukee 

anima 

make  his  soul*  (his  senses)  enjoy  good 

6     3 

it 

If  ...  his  soul  be  not  filled  with  good, 

,,     9 

» 

desidero  I.P.M. 

the  wandering  of  the  desire*  (walking  of  the  soul)  : 

7  28 

n 

anima 

which  yet  my  soul  seeketh, 

CANT. 

1    7 

» 

it 

0  thou  whom  my  soul  loveth, 

3     1 

it 

it 

him  whom  my  soul  loveth  : 

„     2 

» 

it 

him  whom  my  soul  loveth  : 

»     3 

» 

ii 

him  whom  my  soul  loveth  ? 

„     4 

n 

11 

him  whom  my  soul  loveth  : 

5     6 

ti 

my  soul  failed  when  he  spake  : 

6  12 

H 

n 

my  soul*  made  me  like  the  chariots  of 

SECTION  (C) 


Nephesh 


ISA. 

1  14 

5  14 
26  8 

»  9 
32  6 
38  15 
42  1 
49  7 
55  2 
58  10 


61  10 
66  3 

JER. 

4  31 

5  9 
„  29 

6  8 
„  16 
9  9 

12  7 

13  17 

14  19 

15  1 

22  27 

31  12 
„  14 
„  25 

32  41 
34  16 

37  9 
42  20 
44  14 
50  19 

LAM. 

3  17 

„  20 
„  24 
„  51 

EZEK. 

7  19 

16  27 

23  17 
„  18 

»»  )< 
„  22 
„  28 

24  21 
„  25 

25  6 

„  15 
27  31 
36  5 

HOS. 

4  8 

JON. 

2  7 
4  8 

MIC. 

7  3 


Greek 


psukee 

»» 

elpizo 
psukee 


Latin 


English  Authorised  Version 


sute  potes- 
tatis    P.M. 
aniiua 


affectus 

I°.P°.M°. 
animus 
anima 
animus     I. 

anima 


your  appointed  feasts  nay  soul  hateth : 

Therefore  hell  hath  enlarged  herself* 

the  desire  of  our  soul  is  to  thy  name, 

With  my  soiil  have  I  desired  thee 

to  make  empty  the  soul  of  the  hungry, 

I  shall  go  softly  ...  in  the  bitterness  of  rny  sold. 

mine  elect,  in  whom  my  soul  delighteth  ; 

him  whom  man*  despiseth  (despised  in  soul) 

let  your  soul  delight  itself  in  fatness. 

if  thou  draw  out  thy  soul  to  the  hungry, 

and  satisfy  the  afflicted  soul ; 

The  LORD  shall  .  .  .  satisfy  thy  soul  in  drought, 

my  soul  shall  be  joyful  in  my  God  ; 

their  soul  delighteth  in  their  abominations. 

my  soul  is  wearied  because  of  murderers. 

shall  not  my  soul  be  avenged  on  such  a  nation  as  this  ? 

shall  not  my  soul  be  avenged  on  such  a  nation  as  this  ? 

lest  my  soul  depart  from  thee ; 

ye  shall  find  rest  for  your  souls. 

shall  not  my  soul  be  avenged  on  such  a  nation  as  this  ? 

I  have  given  the  dearly  beloved  of  my  soul 

my  soul  shall  weep  in  secret  places 

hath  thy  soul  lothed  Zion  ? 

my  mind  could  not  be  toward  this  people : 

to  the  land  .  .  .  they  desire*  (lift  up  mind)  to  return, 

their  soul  shall  be  as  a  watered  garden ; 

I  will  satiate  the  soul  of  the  priests 

For  I  have  satiated  the  weary  soul, 

I  have  replenished  every  sorrowful  soul. 

I  will  plant  them  .  .  .  with  my  whole  soul. 

he  had  set  at  liberty  at  their  pleasure, 
Deceive  not  yourselves  (souls),  saying, 
ye  dissembled  in  your  hearts*  (your  souls), 
have  a  desire  (lift  up  their  soul)  to  return 
his  soul  shall  be  satisfied  upon  mount  Ephraiin 

thou  hast  removed  my  soul  far  off  from  peace : 
My  soul  ...  is  humbled  in  me. 
The  LORD  is  my  portion,  saith  my  soul ', 
Mine  eye  affecteth  mine  heart*  (soul) 

they  shall  not  satisfy  their  souls, 

delivered  thee  unto  ivill  of  them  that  hate  thee, 

her  mind*  was  alienated  from  them. 

my  mind*  was  alienated  from  her, 

as  my  mind*  was  alienated  from  her  sister. 

from  whom  thy  mind*  is  alienated, 

from  whom  thy  mind*  is  alienated : 

that  which  your  soul  pitieth ; 

whereupon  they  set  their  minds*  (lifted  up  soul), 

rejoiced  in  heart*  (soul)  with  all  thy  despite 
taken  vengeance  with  a  despiteful  heart* 
shall  weep  for  thee  with  bitterness  of  heart* 
have  appointed  my  land  .  .  .  with  despiteful  minds* 

they  set  their  heart*  (soul)  on  their  iniquity. 

»t 

"When  my  soul  faulted  within  me 
he  fainted,  and  wished  in  himself  to  die, 

his  mischievous  desire*  (mischief  of  his  soul) : 


NEPHESH   (MIND),   PSUKEE   (MIND),   MAX 


25 


Nepliesli 

Greek 

Latin 

English  Authorised  Version 

HAB. 

2    4 

„     5 

psukee 

H 

aninia 
» 

his  sort?  ...  is  not  upright  in  him  : 
who  enlargeth  his  desire  as  hell, 

ZECH. 

11       8 

)>        )> 

» 

»> 

>» 
)> 

my  soul  lothed  them, 
and  their  soul  also  abhorred  me. 

NEW  TESTAMENT.     Psukee  (Mind),  man. 

In  the  following  thirty  places  in  the  New  Testament  Scriptures,  where  the 
Greek  word  Psukee  (corresponding  to  the  Hebrew  word  Nephesh  in  the  Old  Testa- 
ment Scriptures)  occurs,  it  is  translated  in  the  English  Authorised  Version  by  the 
words 

Soul      24  places  Us  1  place  Heartily     1  place 

Mind       3  Heart       1 


Psukee 

Latin 

English  Authorised  Version 

MAT. 

10  28 

anima 

are  not  able  to  kill  the  soul  : 

11  29 

» 

ye  shall  find  rest  unto  your  souls. 

12  18 

» 

in  whom  my  soul  is  well  pleased  : 

22  37 

» 

Thou  shalt  love  the  LORD  .  .  .  with  all  thy  soul, 

26  38 

H 

My  soul  is  exceeding  sorrowful,  even  unto  death  : 

MARK 

12  30 

)> 

thou  shalt  love  the  LORD  .  .  .  with  all  thy  soul, 

„    33 

» 

to  love  him  .  .  .  with  all  the  soul* 

14  34 

» 

My  soul  is  exceeding  sorrowful  unto  death  : 

LUKE 

1  46 

)) 

My  soul  doth  magnify  the  LORD, 

2  35 

)) 

a  sword  shall  pierce  through  thy  own  soul 

10  27 

M 

Thou  shalt  love  the  LORD  .  .  .  with  aU  thy  soul, 

21  19 

M 

In  your  patience  possess  ye  your  souls* 

JOHN 

10  24 

j> 

How  long  dost  thou  make  its  to  doubt  ? 

12  27 

H 

Now  is  my  soul  troubled  ; 

ACTS 

4  32 

M 

them  that  believed  were  ...  of  one  soul  : 

14     2 

H 

made  their  minds*  evil  affected  against 

„    22 

» 

Confirming  the  souls  of  the  disciples, 

15  24 

II 

subverting  your  souls, 

II.  COR. 

1  23 

» 

I  call  God  for  a  record  upon  my  soul, 

EPH. 

6     6 

animus 

doing  the  will  of  God  from  the  heart  ',  * 

PHIL. 

1  27 

unanimes 

with  one  mind*  striving  together  for  the  faith 

COL. 

3  23 

animus 

whatsoever  ye  do,  do  it  heartily* 

HEB. 

4   12 

anima 

dividing  asunder  of  soul  and  spirit, 

6  19 

>i 

which  hope  we  have  as  an  anchor  of  the  soul, 

10  38 

» 

my  soul  shall  have  no  pleasure  in  him. 

12     3 

animus 

lest  ye  ...  faint  in  your  minds* 

I.  PET. 

1  22 

anima 

purified  your  souls  in  obeying  the  truth 

2  11 

» 

fleshly  lusts,  which  war  against  the  soul  ', 

II.  PET. 

2    8 

ii 

vexed  his  righteous  soul  from  day  to  day 

III.  JOHN 

2 

M 

even  as  thy  soul  prospereth. 

26 


SECTION  (D) 


THE  HEBEEW  WOED  NEPHESH  (SOUL)  AS  IT  IS  TRANSLATED 
IN  THE  GEEEK,  LATIN,  AND  ENGLISH  AUTHORISED  VERSIONS 
OP  THE  OLD  TESTAMENT  SCRIPTURES. 


Section  (D).     NEPHESH  (Animal  Desires),  man. 

In  the  following  twenty-tivo  places  in  the  Old  Testament  Scriptures,  where  the 
Hebrew  word  Nephesh  occurs,  it  is  translated  in  the  English  Authorised  Version  by 
the  words 


Soul         17  places 
Pleasure    1  place 


Lust          1  place 
Appetite    1     „ 


Appetite  (soul)  1  place 

Greedy  (of  appetite)     1     ,, 


and  has  reference  to  the  animal  desires  of  a  living  material  organism,  or  body,  or 
person,  apart  from  which  living  organism  or  body  these  desires  could  not  exist ; 
they  therefore  necessarily  cease  at  the  departure  of  breath. 

The  word  by  which  Nephesh  is  translated  in  each  of  the  following  quotations 
from  the  English  Authorised  Version  is  in  italics,  and  all  marginal  readings  are 
placed  within  brackets. 

For  the  translation  of  the  words  in  the  Greek  and  Latin  Versions,  see  the 
Tabulated  Forms,  page  ix  in  the  Introduction. 

The  letters  I.P.M.  in  the  Latin  columns  indicate  that  in  the  Itala  Version  (i.),  in 
the  Latin  Bible  of  Pagninus  (P.),  and  in  the  Interlinear  Hebrew  Bible  of  Arias 
Montanus  (M.)  the  Latin  translation  is  Anima;  an  asterisk  (*)  in  the  English  Autho- 
rised quotation  indicating  that  the  Revised  and  English  Authorised  Versions  differ 
in  the  text  or  marginal  readings  as  to  the  translation  of  Nephesh. 


Nephesli 

Greek 

Latin 

English  Authorised  Version 

NUMB. 

11      6 

psukce 

anima 

our  soul  is  dried  away  :  .  .  .  this  manna, 

21     5 

H 

»» 

our  soul  loatheth  this  light  bread. 

DECT. 

12  15 

epithumeia 

te  delectat 

I.P.M. 

eat  .  .  .  whatsoever  thy  soul  lusteth  after, 

„   20 

psukee 

volo       P.M. 

because  thy  soul  longeth  to  eat  flesh  ; 

»>       » 

> 

anima 

eat  .  .  .  whatsoever  thy  soul  lusteth  after. 

„    21 

i 

tibi  placet 

P.M. 

eat  .  .  .  whatsoever  thy  soul  lusteth  after. 

14  26 

» 

»>       »» 

whatsoever  thy  soul  lusteth  after, 

»l          5> 

i 

anima 

whatsoever  thy  soul  desireth  : 

23  24 

1 

tibi  placet 

P.M. 

eat  grapes  thy  fill  at  thine  own  pleasure  ', 

I.  SAM. 

2  16 

n 

anima 

then  take  as  much  as  thy  soul  desireth  ; 

JOB 

6    7 

» 

n 

things  that  my  soul  refused  to  touch  are 

33  20 

N 

M 

abhorreth  .  .  .  his  soul  dainty  meat. 

PSAL. 

78  18 

M 

11 

tempted  God  .  .  .  asking  meat  for  their  lust. 

107  18 

•» 

»» 

Their  soul  abhorreth  all  manner  of  meat  ; 

NEPHESH   (ANIMAL   DESIRES),   MAN 


Ne2)hesh 

Greek 

Latin 

English  Authorised  Version 

PKOV. 

6  30 

psukee 

aniina 

steal  to  satisfy  his  soul  when  he  is  hungry  ; 

13  25 

11 

11 

eateth  to  the  satisfying  of  his  soul  : 

23     2 

apleestos 

»» 

if  thou  be  a  man  given  to  appetite. 

ECCL. 

6    7 

psukee 

» 

yet  the  appetite*  (soul)  is  not  filled. 

ISA. 

29     8 

— 

»» 

he  awaketh,  and  his  soul  is  empty  : 

»      11 

psukee 

11 

he  awaketh,  .  .  .  and  his  soul  hath  appetite  : 

56  11 

» 

impudens 

they  are  greedy*  (strong  of  appetite)  dogs 

MIC. 

7     1 

»> 

anima 

my  soul  desired  the  first  ripe  fruit. 

NEW  TESTAMENT.     Psukee  (Animal  Desires),  man. 

In  the  following  three  places  in  the  New  Testament  Scriptures,  where  the  Greek 
word  Psukee  (corresponding  to  the  Hebrew  word  Nephesh  in  the  Old  Testament 
Scriptures)  occurs,  it  is  translated  in  the  English  Authorised  Version  by  the  word 
Soul. 


Psukee 

Latin 

English  Authorised  Version 

LUKE 

12  19 

11     11 

anima 

i> 

I  will  say  to  my  soul* 
soul,*  .  .  .  eat,  drink,  and  be  merry. 

REV. 

18  14 

H 

the  fruits  that  thy  soul  lusted  after 

28 


SECTION   (E) 


THE  HEBREW  WOED  NEPHESH  (SOUL)  AS  IT  IS  TEANSLATED 
IN  THE  GEEEK,  LATIN,  AND  ENGLISH  AUTHORISED  VERSIONS 
OF  THE  OLD  TESTAMENT  SCRIPTURES. 

Section  (E).     NEPHESH  (Personality),  man. 

In  the  following  sixty-seven  places  in  the  Old  Testament  Scriptures,  where  the 
Hebrew  word  Nephesh  occurs,  it  is  translated  in  the  English  Authorised  Version  by 
the  words 


Soul     .         .         .         .59  places  He  (his  soul) 

Himself  (his  soul)        .       3      „  Herself  . 

Themselves  (their  souls)     2      „  Himself . 


1  place 
1     „ 

1 


and  has  reference  to  the  different  faculties  and  poivers  of  man,  as  exercised  in  a 
living  material  Organism  or  body,  as  expressed  by  the  personal  pronouns  I,  thou, 
he,  they,  and  by  the  words  self,  myself,  himself,  &c. ;  apart  from  which  Organism  or 
body  there  can  be  no  personality,  and  no  exercise  of  these  faculties  or  powers. 
This  Section  includes  certain  passages  which  cannot  well  be  classed  under  any  of 
the  previous  Sections,  as  they  have  reference  to  more  than  one  faculty  or  power  of 
man  in  a  living  Organism  or  body. 

The  word  by  which  Nephesh  is  translated  in  each  of  the  following  quotations 
from  the  English  Authorised  Version  is  in  italics,  and  all  marginal  readings  are 
placed  within  brackets ;  an  asterisk  (*)  in  the  English  Authorised  quotation  indicating 
that  the  Revised  and  Authorised  Versions  differ  in  the  text  or  marginal  reading  as 
to  the  translation  of  Nephesh. 


Nephesh 

Greek 

GEN. 

27     4 

psukee 

,,    u 

„    25 

„    31 

LEV. 

16  29 

„    31 

23  27 

„    32 

NUMB. 

29    7 

30     2 

,,      4 

»      5 

„     6 

„     7 

„     8 

Latin 


se        I.P.M. 
anima 


anima 
anima 


English  Authorised  Version 


that  my  soul  may  bless  thee 
that  thy  soul  may  bless  me. 
that  my  soul  may  bless  thee. 
that  thy  soul  may  bless 


me. 


ye  shall  afflict  your  souls, 
ye  shall  afflict  your  souls, 
ye  shall  afflict  your  souls, 
ye  shall  afflict  your  souls : 

ye  shall  afflict  your  souls : 
If  a  man  vow  ...  to  bind  his  soul 
she  hath  bound  her  soul, 
she  hath  bound  her  soul      *• 
wherewith  she  hath  bound  her  soul, 
wherewith  she  bound  her  soul ', 
wherewith  she  bound  her  soul 
wherewith  she  bound  her  soul, 


NEPIIESII   (PERSONALITY),    MAN 


Nepliesli 

Greek 

Latin 

English  Authorised  Version 

NUMB. 

30     9 

psukee 

—      I.P.M. 

wherewith  they  have  bound  their  souls, 

„    10 

»> 

se            „ 

if  she  vowed  ...  or  bound  her  soul 

„    11 

» 

>» 

wherewith  she  bound  her  soul 

„    12 

» 

>> 

concerning  the  bond  of  her  soul, 

„    13 

>) 

auima 

every  binding  oath  to  afflict  the  soul, 

DEUT. 

13     6 

» 

?! 

thy  friend,  which  is  as  thine  own  soul, 

I.  SAM. 

1  26 

) 

> 

O  my  lord,  as  thy  soul  liveth, 

17  55 

> 

> 

As  thy  soul  liveth,  O  king, 

18     1 

> 

Jonathan  loved  him  as  his  own  soul. 

„      3 

t 

• 

he  loved  him  as  his  own  soul. 

20     3 

> 

i 

as  the  LORD  liveth,  and  as  thy  soul  liveth, 

„    I? 

1 

i 

he  loved  him  as  he  loved  his  own  soul. 

25  26 

, 

> 

as  the  LORD  liveth,  and  as  thy  soul  liveth, 

II.  SAM. 

11    11 

i) 

» 

as  thou  livest,  and  as  thy  soul  liveth, 

14  19 

>» 

H 

As  thy  soul  liveth,  iny  lord  the  king, 

•    II.  KINGS 

2     2 

,, 

n 

As  the  LORD  liveth,  and  as  thy  soul  liveth, 

„     4 

» 

ii 

As  the  LORD  liveth,  and  as  thy  soul  liveth, 

„     6 

»» 

n 

As  the  LORD  liveth,  and  as  thy  soul  liveth, 

4  30 

»» 

>i 

As  the  LORD  liveth,  and  as  thy  soul  liveth, 

ESTH. 

9  31 

eautois 

se          P.M. 

they  had  decreed  for  themselves*  (their  souls) 

JOB 

16     4 

psukee 

anima 

I  also  could  speak  as  ye  do  :  if  your  soul 

»            !) 

„ 

ii 

were  in  my  soul's  stead, 

18     4 

— 

» 

He  teareth  himself*  (his  soul)  in  his  anger  : 

31  30 

— 

ii 

to  sin  by  wishing  a  curse  to  his  soul.* 

32     2 

eautos 

se             „ 

he  justified  himself*  (his  soul)  rather  than  God. 

PSAL. 

35  13 

psukee 

anima 

I  humbled  my  soul  with  fasting  ; 

49  18 

» 

i> 

while  he  lived  he  blessed  his  soul  I 

105  18 

i) 

ii 

he  (his  soul)  was  laid  in  iron  : 

120     6 

u 

» 

My  soul  hath  long  dwelt  with  him 

PROV. 

6  32 

,, 

»t 

adultery  .  .  .  destroyeth  his  own  soul. 

8  36 

,, 

» 

he  that  sinneth  .  .  .  wrongeth  his  own  soul  : 

11  17 

)> 

» 

merciful  man  doeth  good  to  his  own  soul  : 

13    2 

» 

B 

the  soul*  of  the  transgressors  shall  eat  violence. 

15  32 

,, 

II 

refuseth  instruction  despiseth  his  own  soul  : 

16  17 

i» 

n 

he  that  keepeth  his  way  preserveth  his  soul. 

19     8 

eautos 

> 

He  that  getteth  wisdom  loveth  his  own  soul  '. 

„    16 

psukee 

I 

keepeth  the  commandment  keepeth  his  own  soul  ', 

20     2 

» 

> 

sinneth  against  his  own  soul* 

21  23 

ji 

> 

keepeth  his  mouth  .  .  .  keepeth  his  soul  from 

22     5 

»i 

I 

he  that  doth  keep  his  soul  shall  be  far  from  them. 

29  24 

„ 

I 

partner  with  a  thief  hateth  his  own  soul  : 

ECCL. 

4    8 

»» 

l» 

For  whom  do  I  labour,  and  bereave  my  soul 

6     2 

)» 

II 

he  wanteth  nothing  for  his  soul 

ISA. 

46     2 

autoi 

91 

themselves*  (their  souls)  are  gone  into  captivity. 

51  23 

psukee 

»> 

have  said  to  thy  soul,  Bow  down, 

58     3 

»i 

)) 

wherefore  have  we  afflicted  our  soul, 

„      5 

M 

'» 

a  day  for  a  man  to  afflict  his  soul  ? 

JER. 

3   11 

)> 

II 

Israel  hath  justified  herself  more  than  .  .  .  Judah. 

51  14 

brachion 

II 

The  LORD  .  .  .  hath  sworn  by  himself*  (hi9  soul), 

EZEK. 

4   14 

psukee 

II 

my  soul  hath  not  been  polluted: 

AMOS 

6     8 

eautou 

II 

The  LORD  .  .  .  hath  sworn  by  himself, 

30 


SECTION  (F).      NEPIIESH  (SOUL),  GOES  AFTER  DEATH 


THE  HEBREW  WORD  NEPHESH  (SOUL)  AS  IT  IS  TRANSLATED 
IN  THE  GREEK,  LATIN,  AND  ENGLISH  AUTHORISED  VERSIONS 
OF  THE  OLD  TESTAMENT  SCRIPTURES. 


Section  (F).     NEPHESH  (soul) : 
WHEBE  IT  is  SAID  TO  GO  AFTER  DEATH. 

In  the  following  fourteen  places  in  the  Old  Testament  Scriptures,  where  the 
Hebrew  word  Nephesh  occurs,  it  is  translated  in  the  English  Authorised  Version 
by  the  word  Soul,  and  is  said  to  go,  after  death,  to  the  places  described  in  the 
following  quotations  by  the  Hebrew  words  Sheol,  Shakath,  Shooagh,  Doomah,  the 
translations  of  which,  in  the  English  Authorised  Version,  are  in  italics;  an 
asterisk  (*)  in  the  English  Authorised  quotation  indicating  that  the  Revised  and 
Authorised  Versions  differ  as  to  the  translation  of  Sheol  and  Shakath. 

(a)  Sheol  (Hades),  hell,  grave,  grave  (hell),  hell  (grave). 


Nephesh 

Greek 

"Latin 

English  Authorised  Version 

PSAL. 

16  10 

psukee 

anima 

thou  wilt  not  leave  my  soul  in  hell  ;* 

30    3 

»» 

» 

thou  hast  brought  up  my  soul  from  the  grave  :  * 

49  15 

» 

» 

will  redeem  my  soul  from  .  .  .  the  grave*  (hell)  : 

•  86  13 

» 

» 

delivered  my  soul  from  the  lowest  hell*  (grave). 

89  48 

i» 

H 

deliver  his  soul  from  the  hand  of  the  grave  ?  * 

PROV. 

23  14 

» 

» 

and  shalt  deliver  his  soul  from  hell* 

In  Psal.  xxx.  3  ;  xlix.  15 ;  Ixxxix.  48,  Nephesh  is  translated  in  the  Prayer  Book  version,  hell. 


(b)  Shakath  (pit,  grave,  pit  of  corruption). 


Nephesh 

Greek 

Latin 

English  Authorised  Version 

JOB 

33  18 

psukee 

anima 

He  keepeth  back  his  soul  from  the  pit, 

„    22 

» 

» 

his  soul  draweth  near  unto  the  grave,* 

„    28 

it 

51 

deliver  his  soul  from  going  into  the  pit, 

„    30 

ii 

»l 

To  bring  back  his  soul  from  the  pit, 

I'SAL. 

85     7 

ii 

5) 

a  pit  *  ...  they  have  diggeB  for  my  soul. 

ISA. 

88  17 

M 

M 

in  love  to  my  soul  delivered  it  from  the  pit  of  cor- 

ruption  : 

PSUKEE   (SOUL),   GOES   AFTER   DEATH 


31 


(c)  Shooagh  (pit). 


Nephesh 

Greek 

Latin 

English  Authorised  Version 

JER. 

18  20 

psukee 

anima 

they  have  digged  a  pit  for  my  soul. 

(d)  Doomah.     Hades  (silence). 


Nephesh 

Greek 

Latin 

English  Authorised  Version 

PSAL. 

94  17 

psukee 

anima 

my  soul  had  almost  dwelt  in  silence. 

NEW  TESTAMENT.     Psukee  (soul). 

In  the  following  three  places  in  the  New  Testament  Scriptures,  where  the  Greek 
word  Psukee  (corresponding  to  the  Hebrew  word  Nephesh  in  the  Old  Testament) 
occurs,  it  is  translated  in  the  English  Authorised  Version  by  the  word  soul,  and  is 
said  to  go  after  death  to  the  place  called  in  the  Greek  Hades,  and  after  the  Resur- 
rection, in  case  of  the  lost,  to  be  cast  with  the  body  into  the  place  called  in  the 
•Greek  Gehenna  (hell,  hell  fire).  (See  under  Hades  and  Gehenna,  Part  II.) 


(e)  Hades  (hell,  the  grave). 


Psukee 

Latin 

English  Authorised  Version 

ACTS 

2  27 
„  31 

anima 
n 

thou  wilt  not  leave  my  soul  in  hell* 
his  soul  was  not  left  in  hell* 

(/)  Gehenna  (hell,  hell  fire). 


Psukee 

Latin 

English  Authorised  Version 

MAT. 

10  28 

anima 

able  to  destroy  both  soul  and  body  in  hell.* 

32  SECTION   (F).      NEPHESH   (REFRESH),   PSUKIKOS   (ANIMAL) 

NEPHESH  IN  A  VERBAL  FORM. 

The  Hebrew  word  Ncphesh  occurs  in  a  verbal  form  in  three  places  of  the  Old 
Testament  Scriptures,  where  it  is  translated  in  the  English  Authorised  Version  by 
the  word  refreshed  : 

EXOD. 

23  12    the  seventh  day  thou  shalt  rest :  that  thine  ox  ...  and  the  stranger,  may  be 

refreshed. 
31  17    on  the  seventh  day  he  rested,  and  was  refreshed. 

II.  SAM. 

16  14    the  king,  and  all  the  people  .  .  .  came  weary,  and  refreshed  themselves 


PSUKEE   IN   AN   ADJECTIVE   FORM. 

The  Greek  word  Psukikos,  the  adjective  of  Psukee  (soul),  occurs  in  the  six 
following  places  in  the  Greek  New  Testament  Scriptures,  and  is  translated  in  the 
Latin  versions  of  these  Scriptures  by  the  word  Animalis  (animal).  It  is  contrasted 
with  the  Greek  word  Pneumaticos  (see  page  64).  The  translation  of  it  in  the 
English  Authorised  Version  in  the  following  quotations  is  in  italics  : — 

I.  COR. 

2  14    The  natural  man  receiveth  not  the  things  of  the  Spirit  of  God : 
15  44    It  is  sown  a  natural  body ;  it  is  raised  a  spiritual  body. 

„     „     There  is  a  natural  body,  and  there  is  a  spiritual  body. 

„   46    that  was  not  first  which  is  spiritual,  but  that  which  is  natural ; 

JAMES 

3  15    This  wisdom  ...  is  earthly,  sensual  (natural),  devilish. 
JUDE 

19    These  be  they  who  separate  themselves,  sensual^  having  not  the  Spirit. 


Note. — It  has  been  said  with  a  great  deal  of  truth,  that  the  body  is  figuratively  Hi*  house 
of  the  soul,  and  that  the  soul  is  the  house  of  the  spirit.  If  so  it  must  be  clear  that  a  living 
spirit  can  have  no  existence  outside  of  a  living  soul,  and  that  a  living  soul  can  have  no 
existence  outside  of  a  living  body.  In  Is.  x.  18,  the  destruction  of  the  Assyrian  king  is- 
compared  to  the  destruction  of  a  forest  by  fire.  17 '  The  LORD  of  hosts  .  .  .  shall  consume 
the  glory  of  his  forest,  .  .  .  both  soul  and  body,1  as  implying  total  destruction.  Again, 
St.  Paul  (1  Thess.  v.  23) ,  in  praying  for  living  Saints,  writes,  '  And  the  very  God  of  peace 
sanctify  you  wholly  :  and  I  pray  God  your  whole  spirit  and  soul  and  body  be  preserved 
blameless  unto  the  coming  of  our  Lord  Jesus  Christ.'  This  is  the  only  place  in  Scripture  where 
these  three  words  occur  together.  The  popular  order  of  '  body,  soul,  and  spirit,'  is  frequently 
quoted  to  prove  the  Apostle's  statement  of  three  parts  of  man  ;  but  the  Apostle  had  a  different 
object  in  view  in  using  these  words,  and  in  placing  spirit  first,  and  body  last :  for  he  prays- 
first,  that  their  spirit  may  be  preserved  blameless,  as  everything  hangs  upon  the  character 
of  tlie  spirit  of  a  man  as  expressed  in  his  thoughts,  desires,  and  affections  :  next,  he  prays, 
that  all  the  powers  and  faculties  of  the  soul  may  be  '  preserved  blameless  ' ;  and  lastly,  that 
the  body  may  be  so,  as  in  Rom.  xii.  1.  '  I  beseech  you,  therefore,  brethren,  by  the  mercies  of 
God,  that  ye  present  your  bodies  a  living  sacrifice,  holy,  acceptable  unto  God,  which  is  your 
reasonable  service.'  In  the  Athanasian  Creed  it  is  said, '  For  as  the  reasonable  soul  and  flesh 
(i.e.  soul  and  body)  is  one  man  :  so  God  and  man  is  one  Christ ; '  whilst  in  the  Prayer  Book, 
the  expression  '  body  and  soul '  occurs  in  nine  places,  and  '  soul^  and  body '  in  three  places 
as  expressive  of  all  the  living  powers  and  faculties  of  man  in  a'  living  Organism  or  body  : 
the  word  soul  being  frequently  used  in  Scripture  to  include  the  thoughts,  desires,  and  affec- 
tions, or  spirit  of  a  living  person. 


PAET    II. 


THE  HEBREW  WORDS  SHEOL,  SHAKATH,  DOOMAH,  SHOOAGH, 
IN  THE  OLD  TESTAMENT  SCRIPTURES,  TO  WHICH  NEPHESH 
(THE  SOUL)  IS  SAID  TO  GO  AFTER  DEATH. 

I.  Sheol  (Hades,  Infernus  or  Inferus,  Sepulchrum),  grave,  hell. 

The  Hebrew  word  Sheol  (Hades),  place  of  death,  occurs  in  sixty-five  places  in 
the  Hebrew  text  of  the  Old  Testament  Scriptures.  It  is  the  place  to  which  all 
Animal  life  is  said  to  go  after  death,  in  a  dead  state  ;  and  Man  is  said  to  go  there, 
whether  he  be  laid  in  the  grave,  or  devoured  by  beasts,  or  consigned  to  the  deep. 
In  six  places  in  these  Scriptures  it  is  clearly  pointed  to  as  the  place  to  which 
Nephesh  (the  soul)  goes  after  death  (see  page  30). 

The  word  Sheol  is  generally  supposed  to  be  derived  from  the  Hebrew  verb 
Sheal  (to  ask) ;  from  the  all-devouring  and  craving  character  of  the  grave  (see  Prov. 
xxvii.  20,  xxx.  15,  16 ;  Hab.  ii.  5).  Gesenius  proposes  the  Hebrew  word  Shoghal, 
to  which  he  assigns  the  idea  of  '  holloivness.'  From  Sheol,  in  all  probability,  the 
English  word-  shell  is  derived ;  and  from  words  of  kindred  meaning  such  as  the 
Saxon  word  Helan  (to  cover),  or  from  the  German  words  Holle,  Hohle,  are  no  doubt 
derived  the  English  words  hole,  hollow,  and  hell  or  helle,  as  the  hole  in  which  the 
dead  are  by  death  or  burial,  individually  or  collectively. 

The  word  Hades  is  derived  from  the  Greek  words  A  (not)  and  Eideo  (to  see,  or 
more  properly  to  know).  It  is  the  unknown  world  of  death,  those  raised  from  the 
dead  having  had  no  experience  of  any  state  of  consciousness  in  it. 

The  popular  view  of  Sheol  (Hades)  is  derived  chiefly  from  the  classical 
writings  of  Heathendom,  and  is  directly  antagonistic  to  the  teaching  of  Holy 
Scripture. 

We  learn  from  Heathen  sources  that  Hades  is  the  place  of  departed  Spirits,  a 
place  of  life  and  consciousness,  a  place  of  happiness  or  misery.  But  the  Hades  of 
the  Bible  is  of  a  totally  different  character.  Nor  can  its  true  character  be  derived 
from  Classical  Lexicons,  nor  from  Heathen  Authors,  nor  from  Jewish  fables,  but 
only  from  what  God  has  revealed  to  us  concerning  it  in  His  Word ;  it  is  thero 
described  in  unmistakable  words. 

First.  Not  as  the  place  of  departed  Spirits,  for  the  Spirit  is  never  said,  either  in 
the  Old  or  New  Testament  Scriptures,  to  go  there  after  death;  but  as  the  place  of 
all  those  from  whom  the  spirit  of  life  has  departed. 

Second.  Not  as  the  place  of  life,  but  as  the  place  of  death ;  as  the  common  recep- 
tacle of  all  Souls  (auimse),  that  is  of  all  Animal  life,  which  is  said  to  go  there  in  a 

D 


34  I.   SHEOL  (HADES) 

bodily  state  after  death,  and  has  truly  been  defined  as  Gravedom.  Jacob  is  said  to 
go  doicn  there  loith  his  gray  hairs  (Gen.  xlii.  38,  xliv.  29,  31),  and  where  his  gray 
hairs  went  his  body  went.  Korah,  Dathan,  and  Abiram,  and  all  their  goods,  are  said 
to  go  down  alive  into  Hades  (Numb.  xvi.  32,  33) ;  the  LXX  has  '  kteenos '  (cattle). 
Joab's  hoar  head  was  to  be  brought  down  to  Hades  with  blood  (1  Kings  ii.  6,  9)  ; 
and  where  his  hoar  head  went  his  body  went.  Job  speaks  of  worms  as  in  Hades, 
as  being  in,  under,  covering,  and  feeding  on  those  who  are  in  it  (Job  xvii.  14,  xxi.  26, 
xxiv.  20).  The  Psalmist  speaks  of  Men  being  laid  in  Hades,  as  Sheep  are  laid 
there  (Ps.  xlix.  14),  where  '  their  beauty  shall  consume.'  The  dead  in  Hades  are  (in 
Isa.  xiv.  9)  represented  by  a  figure  of  speech  as  moved  to  meet  the  King  of  Babylon 
coming  amongst  them,  but  it  is  added,  ver.  11  (as  a  description  of  the  place),  '  the 
worm  is  spread  under  thee,  and  the  ivorms  cover  thee ' ;  as  also  in  Ezek.  xxxii.  21,  27, 
the  multitudes  gone  down  there  are  described  as  slain  by  the  sword. 

Third.  Sheol  (Hades)  is  Biblically  described  as  beneath  the  surface  of  the  earth 
or  sea,  the  Greek  word  kata  (down)  joined  with  the  verb,  or  kato  and  katothen  (below] 
without  the  verb,  being  in  thirty-two  places  of  the  Greek  text  applied  to  it,  and  to 
all  going  thither,  the  Greek  word  ana  (up)  being  in  two  places  used  with  reference  to 
deliverance  from  it  (Ps.  xxx.  3).  But  whilst  it  is  said  to  be  beloiv  the  surface  of  the 
earth,  it  is  not  necessarily  far  from  it,  for  living  creatures,  such  as  ivorms,  are  said 
to  be  in  it,  and  to  be  under,  and  cover,  &ndfeed  on  those  who  are  there  (Job  xvii.  14, 
xxi.  26,  xxiv.  20;  Isa.  xiv.  11),  and  people  are  said  to  dig  into  it  (Amos  ix.  2).  It 
is  also  said  to  be  in  the  lowest  or  nether  parts  of  the  earth  (Ps.  Ixxxvi.  13 ;  Ezek. 
xxxi.  16).  Jonah,  when  he  cried  unto  the  Lord  out  of  the  belly  of  hell,  describes 
himself  as  in  the  deep,  in  the  midst  of  the  seas  (Jonah  ii.  2,  3)  whilst  in  the  fish's 
belly. 

Fourth.  Sheol  (Hades)  is  Biblically  described  as  a  place  of  darkness,  of  death, 
of  unconsciousness,  and  of  silence,  in  which  men  are  consumed',  as  a  place  of  corruption 
and  destruction,  and  in  the  dust,  in  which  all  mankind  are  said  to  sleep  as  in  a  bed  ; 
in  which  there  is  no  remembrance  of  God,  and  no  giving  thanks  to  Him  (Ps.  vi.  5) ;  no 
praising  of  God  (Isa.  xxxviii.  18) ;  in  which  there  is  no  ivork,  nor  device,  nor  know- 
ledge, nor  wisdom  (Eccl.  ix.  10),  therefore  as  a  place  in  which  happiness  or  misery 
is  impossible  ;  and  the  Psalmist  frequently  thanks  God  for  delivering  him  from  it. 

Now  Buxtorf,  in  his  valuable  '  Hebrew  Concordance '  (in  2  vols.  folio,  Basle, 
1632),  has  translated  Sheol  by  the  Latin  word  Sepulchrum  (sepulchre  or  grave),  and 
by  no  other  word ;  whilst  the  learned  Dean  Prideaux,  in  his  '  Connection,'  Part  I., 
Book  V.,  speaks  of  this  '  Concordance  '  as  follows : — 

'  It  deservedly  hath  the  reputation  of  being  the  perfectest  and  best  book  of 
1  its  kind  that  is  extant ;  And  indeed  it  is  so  useful  for  the  understanding  of 
'  the  Hebrew  Scriptures  that  no  one  who  employs  his  Studies  this  way  can 
1  well  do  without  it,  being  the  best  Dictionary  as  well  as  the  best  Concordance 
'  to  them.  Dr.  Taylor  says,  This  is  the  book  I  follow.' 

Again,  in  the  '  Hebrew  Concordance '  of  Dr.  Taylor,  1757  (already  referred  to  in 
the  Preface),  the  Hebrew  word  Sheol  is  thus  defined  : 

'  Sepulchrum.  The  under-ground  Parts  of  the  Earth ;  otherwise  called  the 
1  nether  or  lower  parts  of  the  earth,  the  Earth  beneath,  in  Opposition  to  the 
'  earth  above,  where  Men  and  other  Animals  live.  In  Sheol  are  the  Founda- 
*tions  of  the  Mountains,  Deut.  xxxii.  22.  Into  Sheol  Men  penetrate  by 
4  digging  into  the  earth,  Amos  ix.  2.  Into  Sheol  the  "Boots  of  Trees  do  strike 
'  down ;  which  are  said  to  have  been  comforted,  or  revived  (as  with  Manure), 
'  when  God  cast  down  the  Assyrians  to  Hell,  or  Sheol,  Ezek.  xxxi.  16.  Into 
'  Sheol,  Korah,  Dathan  and  Abiram  went  down  alive,  when  the  Earth  opened 


PLACE   OF  THE   DEAD,   GEAVEDOAI  35 

'and  swallowed  them  up,  Numb.  xvi.  30,  33.  Jonah  was  in  the  Belly,  or 
4  Midst,  of  Sheol,  not  as  he  was  in  the  Belly  of  the  Whale ;  but  as  he  was 
'  carried  by  the  Whale  into  the  Midst  or  Depths  of  the  Sea,  Jon.  ii.  2,  3.  In 
4  Sheol  the  Body  is  corrupted,  and  consumed  by  Worms,  Job  xvii.  13,  14, 
4  Ps.  xvi.  10,  xlix.  14,  Isai.  xiv.  11.  They  that  rest  together  in  the  Dust,  are 
4  said  to  go  down  to  the  bars,  or  strong  Gates,  of  Sheol,  Job  xvii.  16.  Tn  Sheol 
4  there  is  no  Knowledge,  nor  can  any  praise  God  or  give  him  Thanks  there, 
4  Ps.  vi.  5,  Eccl.  ix.  10,  Isa.  xxxviii.  10,  11.  Sheol  and  the  Pit,  Death,  Corrup- 
*  tion  are  synonymous,  Ps.  xvi.  10,  Ixxxix.  48,  Prov.  i.  12,  vii.  27,  Isa.  xiv.  15, 
'xxviii.  15,  18,  Ezek.  xxxi.  16,  Hos.  xiii.  14.  A  Grave  is  one  particular  Cavity, 
4  purposely  digged  for  the  Interment  of  a  dead  Person :  Sheol  is  a  collective 
4  Name  for  all  the  Graves,  and  all  the  Parts  and  Eeceptacles  of  the  Earth  and 
4  Sea,  which  are  below  the  Surface  of  the  one,  or  at  the  Bottom  of  the  other. 
4  He  that  is  in  a  Grave  is  in  Sheol ;  but  he  that  is  in  Sheol  may  not  be  in  a 
4  Grave,  but  in  any  Pit,  or  in  the  Sea.  In  short,  it  is  the  Region  of  the  Dead ; 
4  which  is  figuratively  considered  as  a  City  or  large  Habitation,  with  Gates  and 
4  Bars,  in  which  there  are  many  Chambers,  Prov.  vii.  27.  And  they  who  are 
4  there  are  represented  as  the  Inhabitants  :  who,  by  a  very  bold,  but  beautiful 
4  and  striking  Prosopopoeia,  are  introduced  as  greatly  surprised,  when  the  great 
4  King  of  Babylon  was  dead,  and  came  amongst  them,  Isa.  xiv.  9,  10,  11. 
4  Ps.  Ixxxvi.  13,  the  loivcst  hell  (Sheol  beneath)  may  signify  no  more  than  Sheol 
4 from  beneath,  Isa.  xiv.  9.  In  the  same  manner  the  earth  beneath,  Ezek. 
4  xxxi.  16  (the  nether  parts  of  the  earth).  Sometimes  it  signifieth  a  state  of 
'  absolute  Perdition  or  Destruction,  Ps.  ix.  17,  Prov.  xv.  24.  Which  is  some- 
4  times  the  Sense  of  Death  also.  The  Pains  or  Sorrows  of  Hell  (Sheol)  are 
4  deadly  Pains,  which  have  a  Tendency  to  bring  a  Man  to  Sheol,  2  Sam.  xxii.  6. 
4  Sheol  may  be  so  called  from  the  Insatiability  of  the  Grave,  which  is  never 
4  full,  but  is,  as  it  were,  always  asking  or  craving  more,  Prov.  xxvii.  20, 
4  Hab.  ii.  5.' 

Again,  Cocceius  in  his  valuable  '  Hebrew  Lexicon '  (Frankfort,  1629,  folio),  under 
«he  head  of  Sheol,  describes  it  as 

'  the  place  in  which  he  who  is  in  question,  is  in  the  inferior  parts  of  the  earth, 
'  in  which  those  who  are  do  not  appear.  For  as  in  the  superior  parts  of  the 
1  earth,  Men  and  Animals  walk  and  breathe,  and  the  fruits  of  the  earth  appear, 
4  so  in  the  inferior  parts  of  the  earth,  which  are  not  open  towards  the  heaven, 
4  there  are  partly  roots  growing  out  of  the  earth,  partly  dead  bodies,  which  enter 
'  that  region,  mostly  through  burial '  (translation  from  the  Latin). 

Again,  in  the  '  Hebrew  Lexicon '  of  Dr.  Lee,  Eegius  Professor  of  Hebrew  in  the 
University  of  Cambridge,  1840  (already  referred  to  in  the  Preface  of  this  work),  we 
read,  under  the  Hebrew  word  Sheol, 

(a)  A  grave,  generally  a  large  subterraneous  chamber  or  vault,  in  which 
4  niches  were  hewn  out  to  receive  separate  coffins,  (b)  Hence,  the  state  of  the 
4  dead,  or  a  state  of  death,  the  grave,  (c)  Any  great  depth.' 

Again,  the  Hebrew  word  Sheol  is  translated  in  the  Greek  Versions  of  the  Old 
Testament  Scriptures  by  the  words 

Hades       .        .      61  places  Bothros  (pit)     1  place  (Ezek.  xxxii.  21) 

Thanatos  (death)      2     „       (2  Sam.        Untranslated     1     „       (Job  xxiv.  19) 
xxii.  6,  Prov.  xxiii.  14) 

In  the  Latin  Bibles  of  the  Western  Church  (commonly  called  the  Vulgate)  Sheol 
is  translated  by  the  words 

Infernus  or  Inferus  (below)     64  places       Mors  (death)     1  place  (Hos.  xiii.  14) 

D  2 


3G 


I.   SHEOL   (HADES) 


Sepulchrum  (sepulchre  or  grave) 
Infernm  (marg.  Sepulchrum) 


In  the  Latin  Bible  of  Pagninus,  1540  (already  referred  to  in  the  Introduction), 
Sheol  is  translated  in  twenty -five  places  by  Sepulchrum  (the  sepulchre  or  grave), 
as  indicated  by  the  letter  (S)  in  the  columns  of  the  quotations  following. 

In  the  Latin  Geneva  Bible  by  Junius  and  Tremellius  (Geneva,  1617,  folio),  Sheol 
is  translated  by  the  words 

.    64  places 

1  place  (Ps.  xlix.  15) 

In  Wycliffe's  Bible  (1380)  and  in  the  Khemish  translation  of  the  Vulgate 
(1609)  Sheol  is  translated  by  the  words 

Hell    64  places  Death    1  place  (Hos.  xiii.  14) 

In  the  English  Authorised  Version,  1611,  Sheol  is  translated  by  the  words 

The  Grave    .    30  places      Hell  (grave)  .    4  places       Grave  (hell)     .    1  place 
Hell      .        .    27       „          Pit  .3      „ 

In  the  English  Eevised  Version  (1885)  Sheol  is  translated  by  the  words 

Sheol  (grave)        .        .        .18  places     The  Pit 3  places 

Sheol  (grave,  abode  of  dead)  .  2  „ 
The  Pit  (Sheol)  .  .  .  .  2  „ 
Hell  (Sheol,  grave,  abode  of  dead)  1  place 

Grave  (Sheol,  abode  of  dead)     4     „ 

The  American  Eevised  Version  substitutes  Sheol  wherever  it  occurs  in  the 
Hebrew  text,  without  any  marginal  reading,  instead  of  the  English  translations, 
Grave,  Pit,  Hell,  Hell  (grave). 

The  word  by  which  Sheol  is  translated  in  the  following  sixty-five  quotations 
from  the  English  Authorised  Version  of  the  Old  Testament  Scriptures,  is  in  italics ; 
as  also  the  words  down,  up,  as  signifying  that  Sheol  is  beneath  the  surface  of  the 
earth,  as  implied  in  the  words  infernus  or  inferus,  the  translation  of  it  in  the  Latin 
Bibles  of  the  Western  Church. 


Hell  (Sheol) 
Grave  (Sheol) 
Sheol    . 


14 
11 
10 


Sheol 


GEN. 

37  35 
42  38 
44  29 


NUMB. 

16  30 
„    33 

DEUT. 

32  22 

I.  SAM. 

2    6 

II.  SAM. 

22    6 

I.  KINGS 

2     6 

,.    9 

JOB 

7    9 

11     8 
14  13 

17  13 


Greek 


Latin 


hades       infernus  (S) 
inferus    .. 


infernus 


inferus 


thanatos      infernus 


hades        inferus    „ 


infernus 


English  Authorised  Version 


I  will  go  down  into  the  grave  unto  my  son  mourning, 
bring  down  my  gray  hairs  with  sorrow  to  the  grave. 
bring  do^cn  my  gray  hairs  with  sorrow  to  the  grave. 
bring  down  the  gray  hairs  of  ...  our  father  with 
sorrow  to  the  grave. 

if  ...  they  go  down  quick  (i.e.  alive)  into  the  pit ; 
They,  and  all  ...  went  down  alive  into  the  pit, 

afire  . . .  shall  burn  unto  the  lowest  hell  (i.e.  hell  below). 

The  LORD  .  .  .  bringeth  down  to  the  grave,  and 
bringeth  up. 

The  sorrows  of  hell  compassed  me  about ;  .  .  .  snares 
of  death 

let  not  his  hoar  head  go  down  to  the  grave  in  peace, 
his  hoar  head  bring  thou  down  to  the  grave  with 
blood. 

he  that  goeth  down  to  fhe  grave  shall  come  up 

no  more. 

It  (i.e.  God's  wisdom)  is  ...  deeper  than  hell ', 
O  that  thou  wouldst  hide  me  in  the  grave,  .  .  .  until 
the  grave  is  mine  house :  -.  .  .  my  bed  in  the  darkness. 


PLACE   OF   THE   DEAD,   GRAVEDOM 


01 


Sheol 

Greek 

Latin 

English  Authorised  Version 

JOB 

17  16 

hades 

infernus  (S) 

They  shall  go   down  to  the  bars  of  the  pit,  when 

our  rest  together  is  in  the  dust. 

21  13 

M 

>9                 9> 

They  ...  in  a  moment  go  down  to  the  grave. 

24  19 



inferus    „ 

consume  ...  so  doth  the  grave  those  which  have 

sinned. 

26     6 

hades 

infernus 

Hell  is  naked  before  him,  and  destruction  hath  no 

covering. 

PSAL. 

6    5 

19 

U               U 

In  death  ...  no  remembrance  of  thee  :  in  the  grave 

who  shall  give  thee  thanks  ? 

9  17 

99 

J>           » 

The  wicked  shall  be  turned  into  hell,  and  all 

16  10 

M 

))                9) 

thou  wilt  not  leave  my  soul  in  hell',  ...  to   see 

corruption. 

18     5 

91 

99 

The  sorrows  of  hell  compassed  me  .  .  .  snares  of  death 

30    3 

99 

M 

thou  hast  brought  up  my  soul  from  the  grave: 

thou  hast  kept  me  alive,  .  .  .  not  go  down  to  the  pit. 

31  17 

91 

»>         >» 

the  wicked  ...  let  them  be  silent  in  the  grave. 

49  14 

9> 

>9 

Like  sheep  they  are  laid  in  the  grave  :  death  shall 

feed  on  them  ;  .  .  .  their  beauty  shall  consume  in 

J)          !) 

j> 

99 

the  grave  from  their  dwelling  (Marg.  the  grave 

being  an  habitation  to  every  one  of  them.) 

„    15 

11 

inferus 

But  God  will  redeem  my  soul  from  the  power  of 

the  grave  (hell)  :  for  he  shall  receive  me. 

55  15 

99 

infernus 

let  them  go  doivn  quick  (i.e.  alive)  into  hell  (the 

grave)  : 

86  13 

»> 

>9 

thou  hast  delivered  my  soul  from  the  lowest  hell 

(grave)  (i.e.  from  hell  below). 

88    3 

M 

"                 " 

my  life  draweth  nigh  unto  the  grave. 

89  48 

1) 

inferus 

What  man  .  .  .  shall  .  .  .  deliver  his  soul  from  .  .  . 

the  grave  ? 

116    3 

19 

infernus 

sorrows  of  death  .  .  .  pains  of  hell  gat  hold  upon  me  : 

139    8 

»> 

91 

if  I  make  my  bed  in  (LXX  go  doivn  to)  hell,  •  .  . 

thou  art  there. 

141     7 

99 

»                 >l 

Our  bones  are  scattered  at  the  grave's  mouth, 

PROV. 

1  12 

)> 

1»                99 

Let  us  swallow  them  up  alive  as  the  grave  ; 

5     5 

)> 

inferus 

Her  feet  go  down  to  death  ;   her  steps  take  hold  on 

hell. 

7  27 

H 

?> 

Her  house  is  the  way  to  hell,  going  down  to  .  .  .  death. 

9  18 

l> 

infernus 

the  dead  are  there  ;  .  .  .  her  guests  are  in  the  depths 

of  hell. 

15  11 

99 

99 

Hell  and  destruction  are  before  the  LORD  : 

„    24 

M 

19 

The  way  of  life  is  ...  that  he  ...  depart  from  hell 

beneath. 

23  14 

thanatos 

99 

beat  him  with  the  rod,  and   .   .   .  deliver  his  soul 

from  hell. 

27  20 

hades 

11               99 

Hell  and  destruction  are  never  full  ; 

30  16 

)> 

11               59 

(v.  15,  three   things  .  .  .  never  satisfied,)  .  .  .  The 

grave;  and 

ECCL. 

9  10 

M 

inferus    „ 

no  work,  nor  device,  nor  knowledge,  nor  wisdom,  in 

the  grave,  whither  thou  goest. 

CANT. 

8     6 

H 

infernus 

jealousy  is  cruel  as  the  grave. 

ISA. 

5  14 

99 

19 

hell  hath  enlarged  herself,  .  .  .  and  their  glory,  and 

their  multitude,  .  .  .  shall  descend  into  it. 

14    9 

9) 

99 

Hell  (the  grave)  from  beneath  is  moved  ...  to  meet 

thee  at  thy  coming  :  it  stirreth  up  the  dead  for  thee, 

„    11 

)1 

inferus 

Thy  pomp  is  brought  dmun  to  the  grave,  .  .  .  the 

worm  is  spread  under  thee,  and  the  worms  cover 

thee. 

>,    15 

It 

infernus 

thou  shalt  be  brought  down  to  hell,  to  the  sides  of 

the  pit. 

II.    SHAKATII    (CORRUPTION) 


Sheol           Greek 

Latin 

English  Authorised  Version 

ISA. 

28  15 

hades 

infernus  (S) 

with  death,  and  with  hell  are  we  at  agreement  ; 

„    18 

,, 

„         „ 

your  covenant  with  death  .  .  .  and  .  .  .  hell  shall 

not  stand  ; 

38  10 

„ 

inferus    „ 

I  shall  go  to  the  gates  of  the  grave  : 

,,     J.O 

„ 

infernus  „ 

the  grave  cannot  praise  thee,  death  cannot  celebrate 

thee  :  (v.  19)  The  living,  the  living,  he  shall  praise 

thee,  as  I  do  this  day  : 

57     9 

„ 

inferus 

thou  .  .  .  didst  debase  thyself  even  unto  hell. 

E/.EK. 

31    15 

„ 

„ 

when    he  went   down   to   the    grave    I   caused   a 

mourning  : 

„    16 

„ 

infernus 

I  cast  him  doivn  to  hell  with  them  that  descend 

into  the  pit  : 

„    17 

„ 

,, 

They  .  .  .  went  down  into  hell  .  .  .  unto  them  that 

be  slain 

82  21 

bothros 

n 

The  strong  .  .  .  shall  speak  to  him  out  of  the  midst 

of  hell  .  .  .  they  are  gone  down,  .  .  .  slain  by  the 

sword. 

M    27 

hades 

„ 

gone  down  to  hell  with  their  weapons  of  war  : 

HOSEA 

13  14 

„ 

mors 

I  will  ransom  them  from  the  power  of  the  grave', 

.  .  .  from  death:  .  .  . 

,,    „ 

„ 

infernus 

0  grave,  I  will  be  thy  destruction  : 

AMOS 

9     2 

„ 

„ 

Though  they  dig  into  hell,  thence  shall  mine  hand 

take  them  ; 

JONAH 

2     2 

„ 

inferus 

out  of  the  belly  of  hell  (the  grave)  cried  I,  ...  thou 

heardest  my  voice. 

HAB. 

2     5 

» 

interims 

he  is  a  proud  man,  .  .  .  who  enlargeth  his  desire  as  hell, 

From  the  above  translations  it  is  clear  that  Sheol  and  Hades,  Infernus  and 
Inferus,  to  which  the  soul  and  body  are  said  to  go  after  death,  is  not  a  place  of  life 
or  of  consciousness,  of  happiness  or  misery,  but  of  darkness  and  death ;  it  is  said  to 
be  in  the  dust,  with  the  worms  under  and  covering  those  in  it,  where  death  feeds  on 
those  who  are  there  ;  a  place  of  silence,  in  which  there  is  no  work,  nor  device,  nor 
knowledge,  nor  wisdom,  no  remembrance  of  God,  no  power  of  praising  God,  or 
hoping  for  his  truth  ;  What  can  this  place  be  but  gravedom,  as  it  is  so  frequently 
translated,  the  grave  ?  and  what  can  hell  of  the  Old  Testament  be  but  the  hole  or 
grave  in  which  the  dead  are  buried  ? 


II.  Shakath  (conation,  destruction). 

In  the  following  twenty-three  places,  where  the  Hebrew  word  Shakath  occurs, 
the  soul  is  said,  by  inference,  in  six  places,  to  go  there  after  death. 

It  is  translated  in  the  Greek  Version  of  the  Old  Testament,  by  the  words 

Diaphthora  (corruption)  .  .  9  places  Bupos  (filth)       .        .  "  .  .1  place 

Thanatos  (death)       .  .  .  5      „  Apollumi  (to  perish)   .  .  .  1     „ 

Bothros  (pit)      .         .  .  .  3      „  Apoleia  (destruction)  .  .  .  1     „ 

Phthora  (corruption)  .  .  2      „  Untranslated      .         .  .  .  1     „ 

It  is  translated  in  the  Latin  Versions  of  the  Old  Testament  by  the  words 

Corruptio  (corruption)       .  .  7  places  PtUredo  (corruption)  .         .         .1  place 

Interitus  (death,  destruction)  .  6       „  Pereo  (to  perish)          .         .         .  1     „ 

Fossa  (pit)         .        .        .  .  3      „  Internecio  (to  kill,  utter  destruc- 

Untranslated    .        .         .  .  3      „  tion)        .         .         .         .         .  1     „ 

Sordes  (filth)     .         .        .  .1  place 


III.   DOOM  AH  (SILENCE)  39 

In  the  English  Authorised  Version  it  is  translated  by  the  words 

Pit    .         .  14  places        Ditch .         .  2  places         Grave       »        .1  place 
Corruption     3      „  Destruction    2      ,,  Corruption  (pit)     1      „ 

In  the  following  quotations  from  the  English  Authorised  Version  the  trans- 
lations of  Shakath,  Doomah,  and  Shooagh  are  in  italics.  An  asterisk  (*)  indicates 
that  the  Authorised  and  Revised  Versions  differ  in  the  text  or  marginal  readings 
as  to  the  translation  of  these  words. 

JOB 

9  31  Yet  shalt  thou  plunge  me  in  the  ditch,  and  mine  own  clothes  shall  abhor  me. 

17  14  I  have  said  to  corruption*  Thou  art  my  father:  to  the  worm,  Thou  art  my 

mother,  and  my  sister. 

•'>3  18  He  keepeth  back  his  soul  from  the  pit,  and  his  life  from  perishing  by  the  sword, 

„    22  his  soul  draweth  near  unto  the  grave,*  and  his  life  to  the  destroyers. 

„    24  he  is  gracious  unto  him,  and  saith,  Deliver  him  from  going  down  to  the  pit  : 

,,    28  He  will  deliver  his  soul  from  going  into  the  pit,  and  his  life  shall  see  the  light. 

„    30  To  bring  back  his  soul  from  the  pit,  to  be  enlightened  with  the  light  of  the  living. 

PSAL. 

7  15       He  made  a  pit,  .  .  .  and  is  fallen  into  the  ditch  which  he  made. 
9  15       The  heathen  are  sunk  down  in  the  pit  that  they  made : 
1C  10       (v.  9,  my  flesh  also  shall  rest  in  hope.)  .  .  .  For  thou  wilt  not  leave  my  soul  in 

hell  (Hades) ;  neither  wilt  thou  suffer  thine  Holy  One  to  see  coi*ruption* 
30    9       What  profit  is  there  in  my  blood,  when  I  go  down  to  the  pit '?     Shall  the  dust 

praise  thee  ?     Shall  it  declare  thy  truth  ? 
35     7       without  cause  have  they  hid  for  me  their  net  in  a  pit,  which  .  .  .  they  have 

digged  for  my  soul. 
49    9       (v.  7,  None  of  them  can  by  any  means  redeem  his  brother,)  .  .  .  That  he  should 

still  live  for  ever,  and  not  see  corruption.* 

55  23      thou,  O  God,  shalt  bring  them  down  into  the  pit  of  destruction  • 
94  13       until  the  pit  be  digged  for  the  wicked. 
103    4       who  redeemeth  thy  life  from  destruction ',  * 

PROV. 

26  27      Whoso  diggeth  a  pit  shall  fall  therein : 

ISA. 

38  17      thou  hast  in  love  to  my  soul  delivered  it  from  the  pit  of  corruption :  * 
51  14      The  captive  exile  hasteneth  that  he  may  be  loosed,  and  that  he  should  not  die  in 
the  pit, 

BZBK. 

19    4      he  was  taken  in  then-  pit,  and  they  brought  him  with  chains  unto  the  land  of 

Egypt. 

„      8       Then  the  nations  .  .  .  spread  their  net  over  him :  he  was  taken  in  their  pit. 
28     8       They  shall  bring  thee  down  to  the  pit,  and  thou  shalt  die 

JONAH 

2    6      yet  hast  thou  brought  up  my  life  from  corruption*  (the  pit),  0  LORD 

III.  Doomah  (silence). 

In  the  following  two  places,  where  the  Hebrew  word  Doomah  occurs,  the  soul  is 
said  in  one  place,  by  inference,  to  go  there  after  death. 

PSAL. 

94  17       Unless  the  LORD  had  been  my  help,  my  soul  had  almost  dwelt  in  silence  (Hades). 
115  17       The  dead  praise  not  the  LORD,  neither  any  that  go  down  into  silence  (Hades). 


40 


IV.   SHOOAGH   (THE   PIT).      HADES  (GRAVEDOM). 


IV.  Shooagh  (the  pit). 

In  the  following  quotation,  where  the  Hebrew  word  Shooagh  occurs,  the  soul  is 
said,  by  inference,  to  go  there  after  death. 


JER. 


18  20      They  have  digged  a  pit  for  my  soul. 


NEW  TESTAMENT.    Hades  (grave),  Gehenna  (hell). 

I.  Hades,    Hell,  grave  (hell),  hell  (grave). 

In  the  following  eleven  places  in  the  New  Testament  Scriptures,  where  the 
Greek  word  Hades  (corresponding  to  the  Hebrew  word  Sheol  in  the  Old  Testament 
Scriptures)  occurs,  it  is  translated  in  the  English  Authorised  Version  by  the  words 

Hell    9  places  Grave  (hell)     1  place  Hell  (grave)     1  place 

In  the  Latin  Bible  of  the  Western  Church  (commonly  called  the  Vulgate), 
Hades  is  translated  in  the  New  Testament  Scriptures  by  the  words 

Infernus  or  Inferus  (below)     10  places       Mors  (death)     1  place  (1  Cor.  xv.  55) 

In  the  English  Revised  Version  in  ten  places,  the  Greek  word  Hades  is  inserted 
in  the  text ;  in  one  place  (1  Cor.  xv.  55),  it  is  translated  death. 

The  Souls  of  all  men,  good  or  bad,  are  said  in  the  New  Testament  to  go  doicn 
after  death,  in  a  dead  state,  to  Hades,  but  never  to  Heaven,  or  to  Gehenna,  till  after 
the  Eesurrection. 

The  word  by  which  Hades  is  translated  in  the  following  eleven  quotations  from 
the  English  Authorised  Version  of  the  New  Testament  Scriptures,  is  in  italics  ;  as 
also  the  word  down  as  signifying  that  Hades  is  beneath  the  surface  of  the  earth,  as 
implied  in  the  words  infernus,  or  inferus,  the  translations  of  it  in  all  the  Latin 
Bibles  of  the  Western  Church. 


Hades 


Latin 


English  Authorised  Version 


MAT. 

11  23 
16  18 

LUKE 
10  15 

16  23 

ACTS 

2  27 

,,  31 

I.  COR. 

15  55 

REV. 
1  18 

6  8 

20  13 
,  14 


infemus 
inferus' 

infernus 


mors 
infernus 


Capernaum,  .  .  .  shalt  be  brought  down  to  hell : 

my  church ;  .  .  .  the  gates  of  hell  shall  not  prevail  against  it. 

Capernaum,  .  .  .  shalt  be  thrust  down  to  hell. 
in  hell  he  lift  up  his  eyes,  being  in  torments,  and  seeth  (Lat. 
Versions : '  sepultus  est  in  inferno?  i-e. '  he  was  buried  in  hell  ')• 

(v.  26,  my  flesh  shall  rest  in  hope :)  Becaiise  thou  wilt  not  leave 

my  soul  in  hell, 
spake  of  the  resurrection  of  Christ,  that  his  soul  was  not  left 

in  hell, 

0  death,  .  .  .  O  grave  (hell),  where  is  thy  victory  ? 

1  am  alive  .  .  .  and  have  the  keys  of  hell  and  of  death. 

a  pale  horse :  .  .  .  his  name  that  sat  on  him   was  Death,  and 

Hell  followed  with  him. 

death  and  hell  (the  grave)  delivered  up  the  dead  ...  in  them : 
death  and  hell  were  cast  into  the  lake  of  fire.     This  is  the  second 

death. 


The  translation  of  the  Greek  word  Hades  must  be  in  accordance  with  that  of 
the  Old  Testament  Scriptures,  viz.  Death  or  Gravedom ;  the  soul  ~of  Christ  is  said  to 
go  there  in  two  places. 


GEHENNA   (HELL,  HELL  FIRE)  41 

II.  Gehenna  (Hell  fire,  Hell). 

The  Greek  word  Gehenna  (derived  from  the  Hebrew  words  Gee-Hinnom,  valley 
of  Hinnom)  occurs  in  twelve  places  in  the  New  Testament,  and  in  six  of  these 
places  in  connection  with  fire. 

In  the  Latin  Bibles  of  the  Western  Church  it  is  translated  by  the  word  Gehenna. 
In  the  English  Authorised  Version  by  the  word  hell,  and  in  the  English  Revised 
Version  by  the  words — 

Hell  (Gehenna)  9  places     Hell  of  fire  (Gehenna  of  fire)  2  places    Hell  1  place. 

It  is  described  as  the  place  into  which  the  impenitent  will  be  cast  body  and  soul, 
in  a  living  state,  after  the  Resurrection. 

The  word  by  which  Gehenna  is  translated  in  each  of  the  following  quotations 
from  the  English  Authorised  Version  is  in  italics. 
MAT. 
5  22      whosoever  shall  say,  Thou  fool,  shall  be  in  danger  of  hell  fire  (lit.  the  Gehenna 

of  fire). 
„  29      it  is  profitable  for  thee  that  one  of  thy  members  should  perish,  and  not  that  thy 

whole  body  should  be  cast  into  hell. 
„  30      it  is  profitable  for  thee  that  one  of  thy  members  should  perish,  and  not  that  thy 

whole  body  should  be  cast  into  hell. 

10  28      fear  him  which  is  able  to  destroy  both  soul  and  body  in  hell. 
18    9       it  is  better  for  thee  to  enter  into  life  with  one  eye,  rather  than  having  two  eyes  to 

be  cast  into  hell  fire  (lit.  the  Gehenna  of  fire). 

23  15       ye  make  him  twofold  more  the  child  of  hell  than  yourselves. 
„    33      Ye  serpents,  ye  generation  of  vipers,  how  can  ye  escape  the  damnation  of  hell  ? 
MARK 

9  43  it  is  better  for  thee  to  enter  into  life  maimed,  than  having  two  hands  to  go  into 
hell,  into  the  fire  that  never  shall  be  quenched:  Where  their  worm  dieth  not, 
and  the  fire  is  not  quenched. 

„  45  it  is  better  for  thee  to  enter  halt  into  life,  than  having  two  feet  to  be  cast  into 
hell,  into  the  fire  that  never  shall  be  quenched :  Where  their  worm  dieth  not, 
and  the  fire  is  not  quenched. 

„  47      it  is  better  for  thee  to  enter  into  the  kingdom  of  God  with  one  eye,  than  having 
two  eyes  to  be  cast  into  hell  fire  (lit.  the  Gehenna  of  fire) :  Where  their  worm 
dieth  not,  and  the  fire  is  not  quenched. 
LUKE 

12    5      Fear  him,  which  after  he  hath  killed  hath  power  to  cast  into  hell ', 
JAS. 
3    6      the  tongue  .  .  .  setteth  on  fire  the  course  of  nature ;  and  it  is  set  on  fire  of  hell. 


In  confirmation  of  the  statements  made  in  the  former  part  of  this  work,  the 
following  quotations  from  'The  Gospel  of  the  Eesurrection,'  7th  edition,  by  Dr. 
Westcott,  formerly  Regius  Professor  of  Divinity  in  the  University  of  Cambridge, 
a  Director  of  the  Revised  Version,  and  late  Bishop  of  Durham,  are  valuable. 

Page  6 :  '  The  resurrection  .  .  .  formed  the  central  point  of  the  Apostolic 
'  teaching,  .  .  .  Even  those  who  hold  most  firmly  to  a  faith  in  the  resurrection 
'  are  tempted  to  regard  it  as  a  doctrine  rather  than  as  a  fact,  as  an  article  of 
'  belief  rather  than  as  a  sensible  ground  of  hope.  Gradually  we  have  been 
'  led  to  dissociate  faith  in  the  resurrection  of  the  body  from  the  actual  Eesur- 
'  rection  of  Christ,  which  is  the  earnest  of  it.  And  not  unfrequently  we 
'  substitute  for  the  fulness  of  the  Christian  creed  the  purely  philosophic  con- 
'  ception  of  an  immortality  of  the  soul,  which  surrenders,  as  we  shall  see 
'  hereafter,  the  idea  of  the  continuance  of  our  complete  personal  existence. 
'  But  according  to  the  Divine  instinct  of  the  first  age,  the  message  of  the 
'  Eesurrection  sums  up  in  one  fact  the  teaching  of  the  Gospel.  It  is  the  one 


42  ADDENDA 

'  central  link  between  the  seen  and  the  unseen.  We  cannot  allow  our  thoughts 
1  to  be  vague  or  undecided  upon  it  with  impunity.  We  must  place  it  in  the 
'  very  front  of  our  confession,  with  all  that  it  includes,  or  we  must  be  prepared 
'  to  lay  aside  the  Christian  name.'  Page  129  :  '  Next  to  the  fact  that  Christ 
'  rose  from  the  dead,  the  topic  most  frequently  insisted  on  in  the  Apostolic 
'  wiitings  is  that  He  will  come  again  from  heaven.'  Page  140 :  '  If  .  .  .  we 
'  look  at  that  which  we  each  call  7,  it  will  be  seen  to  be  essentially  twofold. 
'  There  is  an  organism,  and  something  which  acts  through  the  organism.  .  .  . 
'  The  organism  .  .  .  we  call  the  body :  the  self-moving  power,  which  origi- 
'  nates  and  controls  action,  we  call  the  soul.  And  this  twofold  being  is 
'  naturally  influenced  by  a  twofold  affinity.  On  the  one  side,  through  the 
'  body,  it  is  connected  with  the  world :  on  the  other,  through  the  soul  (the 
'  spirit)  with  God.  .  .  .  Nothing  is  more  common  than  to  hear  it  assumed  that 
1  the  soul  is  the  real  self.  Yet  nothing  can  be  more  clear  iipon  reflection  than 
'  that  the  only  self  of  which  we  are  conscious  is  made  up  of  soul  and  body. 
1  The  workings  of  these  two  are  absolutely  inseparable.  We  cannot  contem- 
'  plate  the  independent  action  of  either  for  an  instant.'  Page  143 :  '  Our 
'  present  personality  .  .  .  involves  the  antithesis  of  soul  and  body.  One 
'  element  is  not  more  needful  to  it  than  the  other.  Indeed,  the  clearest  con- 
'  ception  which  we  can  form  of  a  person  is  the  special  limitation  of  a  self- 
'  moving  power.  The  power  must  be  self-moving,  because  a  person  is 
'  necessarily  endowed  with  a  will  which  is  a  spring  of  motion.  It  must  be 
'  limited,  because  as  far  as  our  experience  reaches,  a  will  can  only  make  itself 
'  felt  in  and  through  an  organism  with  which  it  is  connected.'  Page  146  :  '  It 
'  may  be  argued  that  the  soul  after  death  will  itself  have  a  personal  existence  ; 
'  or  that  it  will  continue  to  act  through  an  organisation  .  .  .  which  is  itself 
'  the  expression  of  the  same  law  as  moulds  all  that  we  now  call  our  body  .  .  . 
'  on  principles  of  reason  there  seems  to  be  no  ground  whatever  for  supposing 
'that  the  soul  as  sepaiate  from  the  body  is  personal.'  Page  154:  'If  then 
'  pure  reason  cannot  suggest  any  arguments  to  establish  the  personality  of  the 
'  soul  when  finally  separated  from  the  body,  and  for  us  personality  is  only 
'  another  name  for  existence,  still  less  can  it  show  any  grounds  for  supposing 
'  that  it  possesses  in  itself  the  power  of  assuming  at  death  another  organisation 
'  corresponding  to  our  present  body  whereby  its  personality  may  be  preserved. 
'  Our  present  body  is  not  in  any  way,  as  far  as  we  can  see,  due  primarily  to 
'  the  action  of  the  soul,  which  acts  through  and  upon  it ;  and  when  the  body  is 
'  dissolved,  the  only  action  of  the  soul  of  which  we  can  have  naturally  any 
1  knowledge  ceases.'  Page  155 :  '  Faith,  or  love,  or  instinct  may  cross  the  dark 
'river,  but  they  go  alone  ;  reason  cannot  follow  them.'  Pages  156,  157  :  '  The 
'  Eesurrection  ....  is  not  the  putting  off  of  the  body,  but  the  transfiguration 
'of  it.'  Page  158 :  'The  Lord  rose  from  the  grave ;  and  those  who  had  known 
'  Him  before,  knew  that  he  was  the  same  and  yet  changed.  This  is  the  sum  of 
'  the  Apostolic  testimony,  the  new  Gospel  of  the  world.' 


Again,  Dr.  Burnet,  Bishop  of  Sarum,  in  his  work  on  the  Thirty-nine  Articles, 
under  Article  Twenty -two,  observes  : 

'  The  Scripture  speaks  to  us  of  two  states  after  this  life — of  happiness  and 
'  misery ;  and  as  it  divides  all  mankind  into  good  and  bad,  into  those  that  do 
'  good  and  those  that  do  evil,  into  believers  and  unbelievers,  righteous  and 
'  sinners ;  so  it  proposes  always  the  end  of  the  one  to  be  everlasting  happi- 
'  ness,  and  the  end  of  the  other  to  be  everlasting  punishment,  without  tho 
'  least  hint  of  any  middle  state  after  death.' 


PAET    III. 


THE  HEBEEW  WOED  EOOAGH  (WIND,  BEEATH,  SPIEIT)  AS  IT  IS 
TEANSLATED  IN  THE  GEEEK,  LATIN,  AND  ENGLISH  AUTHO- 
EISED  VEESIONS  OF  THE  OLD  TESTAMENT  SCEIPTUEES. 

The  Hebrew  word  Eooagh  (Wind,  Breath,  Spirit)  occurs  in  389  places  in  the 
Hebrew  text  of  the  Old  Testament  Scriptures,  and  from  such  a  large  number  of 
passages  in  which  the  word  is  found,  there  ought  to  be  no  difficulty  in  determining 
its  Biblical  meaning. 

In  the  Greek  Versions  of  these  Scriptures  it  is  translated  by  the  word  Pneuma 
(spirit)  in  277  places,  and  in  the  remaining  112  places  it  is  untranslated,  or  para- 
phrased by  other  words  of  a  somewhat  similar  meaning. 

In  the  Latin  Versions  of  these  Scriptures  it  is  translated  by  the  word  Spiritus 
(spirit)  in  280  places,  and  in  the  remaining  109  places  it  is  untranslated,  or  para- 
phrased by  other  words  of  a  somewhat  like  meaning. 

In  the  English  Authorised  Version  it  is  translated  by  the  word  Spirit  in  237 
places,  and  in  the  remaining  152  places  it  is  paraphrased  by  other  words  of  a  some- 
what similar  meaning. 

In  the  English  Eevised  Version  it  is  translated  by  the  word  Spirit  in  224  places, 
and  in  the  remaining  165  places  it  is  paraphrased  by  other  words  of  a  somewhat 
like  meaning. 

The  Greek  word  Pneuma  (spirit)  is  derived  from  the  verb  Pneo  (to  blow  or 
breathe  out),  hence  also  the  Greek  word  Pnoee  (wind,  breath). 

Again,  the  Latin  word  Spiritus  (spirit)  is  derived  from  the  verb  Spiro  (to  blow 
or  breathe  out) ;  hence  the  English  word  spirit,  and  the  words  conspire,  aspire, 
inspire,  &c.,  as  referring  to  acts  of  the  Mind,  or  to  impressions  made  upon  the  mind 
through  a  Divine  or  other  agency ;  as  also  the  word  expire,  which  has  reference  to 
the  breath  as  breathed  or  blown  out  from  the  lungs  at  death,  as  expressed  in 
the  English  Authorised  Version  by  the  words  gave  up  the  ghost,  the  word  ghost 
in  this  case,  as  applied  to  man,  being  similar  to  that  of  gust  as  applied  to  wind, 
according  to  the  common  expression,  '  a  gust  or  breath  of  wind.' 

Again,  when  the  word  Eooagh  (spirit)  is  used  with  reference  to  Man  it  is  capable 
of  two  distinct  and  different  meanings ;  First,  the  act  of  breathing  out  from  the 
lungs  through  the  mouth  or  nostrils ;  or,  Second,  the  breathing  out  from  the  Mind 
of  Thoughts,  Desires,  &c.,  as  expressed  in  words,  deeds,  and  can  have  no  existence  in 
either  sense  after  death.  Life  consists  in  the  exercise  of  all  the  powers  and  facul- 
ties of  mind  and  body,  in  a  living  Organism  or  body  ;  death  consists  in  the  extinc- 
tion of  these  powers. 


44  ROOAGH  (WIND,  BREATH,   SPIRIT) 

This  naturally  suggests  a  classification  of  the  word,  in  its  Biblical  sense,  under 
the  following  Sections :  I.  Wind  (being  air  in  motion).  II.  The  Breath  or  Blast, 
as  from  God's  nostrils  or  mouth,  as  expressive  of  his  Anger,  &c.  III.  The  Spirit 
of  God,  or  a  Holy  Spirit  or  Angel,  or  the  influence  of  the  Holy  Spirit  on  man. 
FV.  Evil  Spirits,  or  Evil  Angels.  V.  The  Breath  of  Man  or  of  the  Lower  Animals, 
by  which  they  live.  VI.  The  Thoughts,  Desires,  Affections,  &c.,  of  Man  and  the 
Lower  Animals  as  developed  in  acts. 

This  classification  differs  only  from  that  set  forth  by  Dr.  Taylor,  of  Norwich,  in 
his  '  Hebrew  Concordance,'  already  referred  to  in  this  work,  in  that  it  contains  an 
additional  Section,  viz.  Section  II.,  where  the  Blast  or  Breath  of  God's  nostrils 
or  mouth  is  figuratively  mentioned,  not  with  reference  to  life,  but  with  reference 
to  His  Anger,  corresponding  to  a  similar  expression  of  feeling  in  Animal  life. 

The  following  is  an  abstract  from  the  '  Hebrew  Concordance '  of  Dr.  Taylor, 
who  has  classified  the  Hebrew  word  Rooagh  under  five  heads : 

'  I.  Properly,  the  Wind,  Air,  Breath.  II.  From  the  Subtility  and  Invisibility 
'  of  the  Air,  the  Air  or  Spirit  is  used  to  signify  that  invisible  Substance  in  Man, 
'  which  is  the  Seat  of  Understanding,  and  of  the  Passions  and  Affections,  Hence 
'  (1)  Spiritual  Substance  as  opposed  to  Flesh.  (2)  The  Mind,  the  Principle  of 
'  Thought.  (3)  Any  Temper,  Disposition,  Quality  of  the  Mind,  good  or  bad ;  as 
'  the  spirit  of  heaviness,  jealousy,  wisdom,  Prudence,  Skill ;  a  sorrowful,  lying, 
'faithful,  right,  haughty,  humble  Spirit,  &c.  (4)  In  particular,  the  Spirit  is  put 
'  for  Vigour,  Liveliness,  or  Courage  of  Mind,  for  Anger,  Eesentment,  Indignation. 
'III.  The  Spirit  or  Principle  of  Affections  and  Passions  in  Brutes.  IV.  The 
'  Spirit  of  God :  which  must  signify  some  secret  Influences  or  Impressions  upon 
'  the  Mind  or  Body ;  either  immediately  by  the  Power  of  God  or  by  the  blessed 
'Agent,  which  Christians  commonly  understand  by  the  spirit  of  God.  The 
'  Spirit  of  God  is  represented  as  a  creating,  forming,  animating,  Life-giving 
'  Spirit  in  a  natural  sense,  (2)  as  influencing  the  Minds  of  Men,  either  in  an 
'ordinary  Way,  by  enabling  them  to  attain,  or  to  preserve  the  Purity  and 
'  Holiness  of  their  Minds.  Or  in  an  extraordinary  Manner  by  communicating 
'  eminent  Gifts,  and  Abilities,  Especially  by  enabling  the  Prophets  to  reveal  the 
1  Will  of  God  and  to  instruct  the  People  in  it.  It  may  be  understood  either  of 
'Ordinary  Influences,  or  of  Prophetic  Instruction  by  Noah  in  Gen.  vi.  3. 
'V.  Any  Spirit  or  Ghost  (Job  iv.  15).' 

As,  then,  under  the  word  Soul  in  the  former  part  of  this  work  it  has  been  shown 
that  every  Being  in  a  living  Organism  or  body  is  possessed  more  or  less  of  the 
powers  of  Breathing,  Thinking,  Moving,  through  living  powers  inherent  in  that 
Organism  or  body,  so  it  is  reasonable  to  conclude  that  when  that  Organism  or  body 
is  deprived  of  life  all  these  powers  should  cease,  till,  as  in  the  case  of  Man,  he  is 
raised  again,  as  all  the  dead,  according  to  the  teaching  of  Scripture,  will  be  raised 
again,  at  the  Resurrection,  at  the  last  day.  Nor  is  there  in  any  of  the  1,143  places 
where  the  words  Soul  and  Spirit  are  used  in  the  Old  Testament  Scriptures,  nor  in 
the  491  places  where  the  words  Soul  and  Spirit  are  used  in  the  New  Testament, 
any  reference  to  their  existence  or  to  their  happiness  or  misery,  in  any  Intermediate 
State,  outside  of  a  living  Organism  or  body,  as  will  be  more  fully  referred  to  in 
Part  IV.  (see  page  65). 

The  word  by  which  Booagh  is  translated  in  the  following  quotations  from  the 
English  Authorised  Version  is  in  italics,  and  all  marginal  •  readings  are  within 
brackets,  whilst  an  Asterisk  (*)  indicates  a  difference  in  the  translation  of  Booagh  in 
the  Authorised  and  Revised  Versions. 


I,  ROOAGH  (WIND) 


45 


I.  Eooagh  (Wind). 

In  the  following  one  hundred  and  ten  places  in  the  Old  Testament  Scriptures, 
where  the  Hebrew  word  Rooagli  occurs,  it  has  reference  to  the  Wind,  and  is  trans- 
lated in  the  English  Autlwrised  Version  by  the  words 


Wind    . 

.  93  places 

Quarters 

.  1  place 

Windy    . 

1  place 

Side 

.    5      „ 

Vain  (wind) 

•  1     „ 

Side  (wind)    . 

1      „ 

Spirit    . 

.    3      „ 

Air. 

•  1     „ 

Wind  (spirit)  . 

1     „ 

Cool  (wind) 

.     1  place 

Tempest  . 

.  1     ,, 

Spirit  (wind)  . 

1      „ 

Rooagh 

Greek 

Latin 

English  Authorised  Version 

GEN. 

1     2 

pneuma 

Spiritus 

the  Spirit  of  God  moved  upon  the  face  of  the  waters. 

3    8 

deilinon 

aura 

the  voice  of  the  LORD  ...  in  the  cool  (wind)  of  the  day  : 

8     1 

pneuma 

spiritus 

God  made  a  wind  to  pass  over  the  earth, 

EXOD. 

10  13 

anemos 

ventus 

the  LORD  brought  an  east  wind  upon  the  land 

„     ,, 

» 

M 

the  east  ivind  brought  the  locusts. 

„    19 

99 

99 

a  mighty  strong  west  wind,  ...  took  away  the  locusts, 

14  21 

» 

_>» 

caused  the  sea  to  go  back  by  a  strong  east  wind 

15  10 

pneuma 

spiritus 

didst  blow  with  thy  wind,  the  sea  covered  them  : 

NUMB. 

11  31 

» 

ventus 

a  wind  from  the  LORD,  .  .  .  brought  quails 

II.  SAM. 

22  11 

anemos 

99 

he  was  seen  upon  the  wings  of  the  wind. 

I.  KINGS 

18  45 

pneuma 

JJ 

the  heaven  was  black  with  clouds  and  wind, 

19  11 

» 

spiritus 

a  great  .  .  .  wind  rent  the  mountains, 

»     » 

H 

)> 

the  LORD  was  not  in  the  wind  : 

5>          »» 

» 

99 

after  the  wind  an  earthquake  ; 

II.  KINGS 

3  17 

ventus 

I.  CHR. 

9) 

9  24 

anemos 

99 

In  four  quarters*  .  •  .  toward  the  east,  west, 

JOB 

1  19 

pneurna 

99 

there  came  a  great  wind  from  the  wilderness, 

6  26 

— 

9) 

the  speeches  of  one  .  .  .  desperate,  .  .  .  are  as  ivind  ? 

7     7 

pneuma 

)> 

my  life  is  wind  :  .  .  .  shall  no  more  see  good. 

8     2 

» 

spiritus 

the  words  of  thy  mouth  be  like  a  strong  wind  ? 

15     2 

» 

ventus 

Should  a  wise  man  ...  fill  his  belly  with  the  east  ivind  ? 

16     3 

,, 

ventosa 

Shall  vain  words  (words  of  wind)  have  an  end  ? 

21  18 

anemos 

ventus 

They  are  as  stubble  before  the  wind, 

28  25 

,, 

99 

To  make  the  weight  for  the  winds  ; 

30  15 

pneuma 

99 

Terrors  .  .  .  pursue  my  soul  as  the  wind  : 

„    22 

— 

99 

liftest  me  up  to  the  wind  ',  .  .  .  dissolvest  my  substance. 

37  21 

— 

99 

the  clouds  :  .  .  .  the  wind  .  .  .  cleanseth  them. 

41  16 

pneuma 

spiracuhim 

so  near  .  .  .  that  no  air  can  come  between  them. 

PSA. 

1     4 

anemos 

ventus. 

ungodly  .  .  .  like  the  chaff  .  .  .  wind  driveth  away. 

11     6 

pneuma 

spiritus 

Upon  the  wicked  he  shall  rain  .  .  .  an  horrible  tempest:* 

18  10 

anemos 

ventus 

he  did  fly  upon  the  wings  of  the  wind. 

„    42 

)> 

5> 

beat  them  small  as  the  dust  before  the  wind  : 

35     5 

>» 

,, 

Let  them  be  as  chaff  before  the  wind  '. 

48     7 

pneuma 

spiritus 

breakest  the  ships  of  Tarshish  with  an  east  wind. 

55     8 

— 

» 

I  would  hasten  my  escape  from  the  windy''''  storm 

78  39 

pneuma 

» 

they  were  but  flesh  ;  a  wind  that  passeth  away, 

83  13 

anemos 

ventus 

make  them  ...  as  the  stubble  before  the  wind. 

103  16 

pneuma 

spiritus 

the  wind  passeth  over  it,  and  it  is  gone  ; 

104     3 

anemos 

ventus 

who  walketh  upon  the  wings  of  the  wind  : 

107  25 

pneuma 

spiritus 

the  stormy  wind,  which  lifteth  up  the  waves 

135     7 

anemos 

ventus 

he  bringeth  the  wind  out  of  his  treasuries. 

147  18 

pneuma 

spiritus 

causeth  his  wind  to  blow,  and  the  waters  flow. 

148     8 

19 

99 

stormy  wind  fulfilling  his  word  : 

46 


I.   KOOAGH   (WIND) 


Rooagh 

Greek 

Latin 

English  Authorised  Version 

PROV. 

11  29 

aneinos 

ventus 

troubleth  his  own  house  shall  inherit  the  u'ind  : 

25  14 

»> 

M 

Whoso  boasteth  .  .  .  like  .  .  .  wind  without  rain. 

„    23 

ii 

>» 

The  north  wind  driveth  away  rain  : 

27  16 

H 

99 

Whosoever  hideth  her  hideth  the  wind, 

30    4 

» 

spiritus 

who  hath  gathered  the  wind  in  his  fists  ? 

ECCL. 

1      6 

pneunia 

— 

The  wind  goeth  toward  the  south, 

99         » 

spiritus 

and  the  wind  returneth  again 

5  16 

anemos 

ventus 

what  profit  hath  he  that  hath  laboured  for  the  wind  ? 

11     4 

9» 

55 

He  that  observeth  the  wind  shall  not  sow  ; 

„      5 

pneuina 

spiritus 

thou  knowest  not  .  .  .  the  way  of  the  spirit,* 

ISA. 

7     2 

99 

ventus 

as  the  trees  of  the  wood  are  moved  with  the  wind. 

11  15 

„ 

spiritus 

with  his  mighty  wind  shall  he  shake 

17  18 

anemos 

ventus 

as  the  chaff  of  the  mountains  before  the  wind, 

26  18 

pneuina 

spiritus 

we  have  as  it  were  brought  forth  wind  ; 

27     8 

99 

55 

he  stayeth  his  rough  wind'''-  in  the  day  of 

32    2 

— 

ventus 

a  man  shall  be  as  an  hiding  place  from  the  wind, 

40    7 

— 

spiritus 

The  grass  withereth   .   .   .  the  spirit*  of  the  LOED 

bloweth 

41  16 

anemos 

ventus 

the  wind  shall  carry  them  away, 

„   29 

— 

H 

their  molten  images  are  wind  and  confusion. 

57  13 

anemos 

»» 

The  ivind  shall  carry  them  all  away  ; 

64    6 

9> 

i> 

our  iniquities,  like  the  wind,  have  taken  us  away. 

JER. 

2  24 

— 

H 

A  wild  ass  .  .  .  snuffeth  up  the  wind  at  her  pleasure  ; 

4  11 

pneuma 

»» 

A  dry  wind  .  .  .  not  to  fan,  nor  to  cleanse, 

„  12 

95 

spiritus 

Even  a  full  wind  from  those  places  shall  come 

5  13 

anemos 

ventus 

the  prophets  shall  become  ivind, 

10  13 

— 

,, 

bringeth  forth  the  wind  out  of  his  treasures. 

13  24 

anemos 

51 

the  stubble  that  passeth  away  by  the  wind 

14     6 

,, 

)> 

they  snuffed  up  the  wind''-  like  di-agons  ; 

18  17 

95 

99 

I  will  scatter  them  as  with  an  east  wind 

22  22 

99 

95 

The  wind  shall  eat  up  all  thy  pastors, 

49  32 

pneuma 

» 

I  will  scatter  into  all  winds  them  that  are 

,,    36 

anemos 

)> 

upon  Elam  will  I  bring  the  four  winds 

99          99 

» 

» 

will  scatter  them  toward  all  those  winds  ', 

51     1 

99 

M 

will    raise   up   against    Babylon,   ...   a   destroying 

wind  ', 

„    16 

— 

II 

bringeth  forth  the  wind  out  of  his  treasures. 

52  23 

— 



ninety  and  six  pomegranates  on  a  side',* 

EZEK. 

1      4 

pneuma 

ventus 

behold,  a  -whirlwind  came  out  of  the  north, 

5    2 

,, 

99 

a  third  part  thou  shalt  scatter  in  the  wind; 

>,  10 

anemos 

9) 

whole  remnant  .  .  .  will  I  scatter  into  all  the  winds. 

,,  12 

,, 

99 

I  will  scatter  a  third  part  into  all  the  winds, 

12  14 

,, 

99 

I  will  scatter  toward  every  ivind  all  that 

18  11 

pneuma 

M 

a  stormy  ivind  shall  rend  it. 

,,    13 

pnoee 

spiritus 

I  will  even  rend  it  with  a  stormy  wind 

17  10 

anemos 

ventus 

shall  it  not  .  .  .  wither,  when  the  east  wind  toucheth 

it? 

„   21 

>t 

i 

they  that  remain  shall  be  scattered  toward  all  winds  : 

19  12 

,, 

the  east  wind  dried  up  her  fruit  : 

27  26 

pneuma 

, 

the  east  ivind  hath  broken  thee 

37     9 

99 

9 

Come  from  the  four  winds, 

42  16 

— 

9 

He  measured  the  east  side  (wind), 

„    17 

— 

1 

He  measured  the  north  side,* 

,,    18 

— 

9 

He  measured  the  south  side,:' 

,.    19 

— 

9 

He  turned  about  to  the  west  side,* 

„    20 

— 

19 

He  measured  it  by  the  four  sides  :  * 

DAN. 

11 

2  35 

pneuma 

19 

the  wind  carried  them  away, 

7     2 

anemos 

19 

four  winds  of  the  heaven  strove  upon  the  .  .  .  sea. 

8     8 

M 

II 

four  notable  ones  toward  the  four  winds                         \ 

11     4 

H 

99 

shall  be  divided  toward  the  four  winds 

II.   ROOAGH   (BLAST,   BREATH)   OF   GOD 


47 


Rooagli 

Greek 

Latin 

English  Authorised  Version 

HOS. 

4  19 

pneuma 

spiritus 

ivind  hath  bound  her  up  in  her  wings, 

8     7 

— 

ventus 

have  sown  the  wind,  .  •  •  shall  reap  the  whirlwind  : 

12     1 

pneuma 

>» 

Ephraim  feedeth  on  wind, 

13  15 

anemos 

it 

the  wind-'  of  the  LORD  shall  come  up  from 

AMOS 

4  13 

pneuma 

!» 

formeth  the  mountains,  and  createth  the  ^v^nd-•'  (spirit) 

JONAH 

1     4 

» 

H 

the  LORD  sent  out  a  great  ivind  into  the  sea, 

4     8 

»» 

H 

God  prepared  a  vehement  east  wind  ; 

ZECH. 

2     6 

anemos 

»» 

I  have  spread  you  abroad  as  the  four  ivinds 

5     9 

pneuma 

spiritus 

two  women,  and  the  ivind  was  in  their  wings  ; 

6     5 

anemos 

ventus 

These  are  the  four  spirits'''  (winds)  of  the  heavens, 

II.  Eooagli  (Blast,  Breath]  of  God. 

In  the  following  twelve  places  in  the  Old  Testament  Scriptures,  where  the 
Hebrew  word  Rooagh  occurs,  it  has  reference  to  the  mind  or  will  of  God,  as  ex- 
pressed in  the  Blast  or  Breath  of  his  nostrils,  mouth,  lips,  and  is  translated  in  the 
English  Authorised  Version  by  the  words 


Breath 
Blast 


1  places 
2 


Spirit 
Blast  (spirit) 


2  places 
1  place 


Eooagli 

Greek 

Latin 

English  Authorised  Version 

BXOD. 

15    8 

pneuma 

spiritus 

with  the  blast  of  thy  nostrils  the  waters  were  gathered 

II.  SAM. 

22  16 

a 

ii 

at  the  blast  of  the  breath  of  his  nostrils  (anger). 

II.  KINGS 

19      7 

ii 

ii 

I  will  send  a  blast*  upon  him,  ...  to  fall  by  the  sword 

JOB 

4    9 

» 

H 

by  the  breath'''  of  his  nostrils  are  they  consumed. 

15  30 

— 

H 

by  the  breath  of  his  mouth  shall  he  go  away. 

PSA. 

18  15 

pneuma 

II 

at  thy  rebuke,  ...  at  the  blast  of  the  breath  of  thy 

nostrils. 

33     6 

» 

II 

all  the  host  of  them  by  the  breath  of  his  mouth. 

ISA. 

4     4 

ii 

II 

the  LORD  shall  have  washed  ...  by  the  spirit''''  of 

judgment. 

»     » 

•i 

II 

and  by  the  spirit'''  of  burning. 

11     4 

ji 

II 

with  the  breath  of  his  lips  shall  he  slay  the  wicked. 

30  28 

»i 

H 

his  breath,  as  an  overflowing  stream, 

37     7 

)i 

9) 

I  will  send  a  blast*  upon  him  (put  a  spirit  into  him), 

III.  Rooagh  (Spirit)  of  God. 

In  the  following  one  hundred  and  eighteen  places  in  the  Old  Testament  Scrip- 
tures, where  the  Hebrew  word  Rooagh  occurs,  it  has  reference  to  the  Holy  Spirit 
of  God,  or  a  holy  Spirit  or  holy  Angel,  or  a  holy  Spirit  given  to  Man;  and  is 
.translated  in  the  English  Authorised  Version  by  the  words 


Spirit 


.  117  places 


Spiritual  (of  the  Spirit)     1  placa 


48 


IU.  ROOAGH  (SPIRIT)  OF  GOD 


HooagJi         Greek 

Latin 

English  Authorised  Version 

GEN. 

6    3 

pneuma 

spiritus 

My  spirit  shall  not  always  strive  with  man, 

41  88 

n 

>i 

a  man  in  whom  the  Spirit  of  God  is  ? 

EXOD. 

28    3 

M 

ii 

whom  I  have  filled  with  the  spirit  of  wisdom, 

31     3 

H 

ii 

I  have  filled  him  with  the  spirit  of  God,  in  wisdom, 

35  31 

»» 

M 

filled  him  with  the  spirit  of  God,  in  wisdom, 

NUMB. 

11    17 

»» 

II 

I  will  take  of  the  spirit  .  .  .  and  will  put  it  upon  them  ; 

,,   25 

II 

>» 

the  LORD  .  .  .  took  of  the  spirit  .  .  .  and  gave  it 

unto 

»»     »» 
„    26 

11 
11 

Spiritus 
» 

when  the  spirit  rested  upon  them,  they  prophesied, 
and  the  spirit  rested  upon  them  ; 

„    29 

f»    . 

ii 

that  the  LORD  would  put  his  spirit  upon  them  ! 

14  24 

» 

spiritus 

my  servant  Caleb,  ...  he  had  another  spirit 

24    2 

II 

»» 

the  spirit  of  God  came  upon  him. 

27  18 

H 

Spiritus 

Joshua  ...  a  man  in  whom  is  the  spirit. 

DEUT. 

34    9 

» 

•» 

Joshua  .  .  .  was  full  of  the  spirit  of  wisdom; 

JUDG. 

3  10 

II 

ii 

the  Spirit  of  the  LORD  came  upon  him, 

6  34 

11 

ii 

the  Spirit  of  the  LORD  came  upon  Gideon, 

11  29 

1) 

ii 

the  Spirit  of  the  LORD  came  upon  Jephthah, 

13  25 

II 

»i 

the  Spirit  of  the  LORD  began  to  move  him 

14    6 

11 

), 

the  Spirit  of  the  LORD  came  mightily  upon  him, 

„    19 

H 

>» 

the  Spirit  of  the  LORD  came  upon  him, 

15  14 

M 

•i 

the  Spirit  of  the  LORD  came  mightily  upon  him, 

I.  SAM. 

10     6 

If 

ii 

the  Spirit  of  the  LORD  will  come  upon  thee, 

„  10 

II 

ii 

the  Spirit  of  God  came  upon  him, 

11     6 

)>           • 

ii 

the  Spirit  of  God  came  upon  Saul 

16  13 

11 

,, 

the  Spirit  of  the  LORD  came  upon  David 

„    14 

>J 

» 

the  Spirit  of  the  LORD  departed  from  Saul, 

19  20 

II 

n 

the  Spirit  of  God  was  upon  the  messengers  of  Saul, 

„   23 

» 

11 

the  Spirit  of  God  was  upon  him  also, 

II.  SAM. 

23     2 

n 

ii 

The  Spirit  of  the  LORD  spake  by  me, 

I.  KINGS 

18   12 

M 

the  Spirit  of  the  LORD  shall  carry  thee 

22  24 

H 

ii 

Which  way  went  the  Spirit  of  the  LORD  from  me 

II.  KINGS 

2      9 

I) 

spiritus 

let  a  double  portion  of  thy  spirit  be  upon  me. 

„  15 
„  16 

II 

»l 

Spiritus 

The  spirit  of  Elijah  doth  rest  on  Elisha. 
lest  .  .  .  the  Spirit  of  the  LORD  hath  taken  him  up, 

I.  CHE. 

12  18 

II 

11 

Then  the  spirit  came  upon  Amasai, 

28  12 

II 

— 

the  pattern  of  all  that  he  had  by  the  spirit, 

II.  CHR. 

15      1 

|| 

spiritus 

the  Spirit  of  God  came  upon  Azariah 

18  23 

II 

Spiritus 

Which  way  went  the  Spirit  of  the  LORD  from  me 

20  14 

11 

ii 

upon  Jahaziel  .  .  .  came  the  Spirit  of  the  LORD 

24  20 

» 

ii 

the  Spirit  of  God  came  upon  Zechariah 

EZRA 

1     5 

H 

spiritus 

Then  rose  lip  .  .  .  them  whose  spirit  God  had  raised, 

NEH. 

9  20 

M 

ii 

Thou  gavest  also  thy  good  spirit  to  instruct  them, 

„  30 

H 

ti 

testifiedst  against  them  by  thy  spirit  in  thy  prophets  : 

JOB 

4  15 

»> 

ii 

Then  a  spirit*  passed  before  my  face  ; 

26  13 
33     4 

pneuma 

Spiritus 
ii 

By  his  spirit  he  hath  garnished  the  heavens  ; 
The  Spirit  of  God  hath  made  me, 

PSAL. 

* 

51  10 

i> 

spiritus 

0  God  ;  .  .  .  renew  a  right  spirit  within  me. 

„    11 

ii 

ii 

take  not  thy  holy  spirit  from^me. 

„    12 

ii 

ii 

uphold  me  with  thy  free  spirit. 

104    4 

ii 

ii 

Who  maketh  his  angels  spirits  ',* 

III.  ROOAGH   (SPIRIT)  OF   GOD 


Kooagh 

Greek 

Latin 

English  Authorised  Version 

PSAL. 

139    7 

pneuma 

spiritus 

Whither  shall  I  go  from  thy  spirit  ? 

143  10 

ii 

ii 

Teach  me  to  do  thy  will  ;  .  .  .  thy  spirit  is  good  ; 

PROV. 

1  23 

pnoee 

ii 

Turn  you  ...  I  will  pour  out  my  spirit  unto  you, 

ECCL. 

11      5 

pneuma 

n 

thou  knowest  not  .  .  .  the  way  of  the  spirit,* 

ISA. 

11     2 

ii 

>f 

the  spirit  of  the  LORD  shall  rest  upon  him, 

»      » 

it 

if 

the  spirit  of  wisdom  and  understanding, 

»      » 

M 

ti 

the  spirit  of  counsel  and  might, 

»»      ti 
28    6 
30    1 

ff 

• 

n 

>i 
ff 
if 

the  spirit  of  knowledge  and  of  the  fear  of  the  LORD  ; 
a  spirit  of  judgment  to  him  that  sitteth  in  judgment, 
that  cover  with  a  covering,  but  not  of  my  spirit, 

32  15 

ft 

ii 

Until  the  spirit  be  poured  upon  us  from  on  high, 

34  16 

» 

ii 

his  spirit  it  hath  gathered  them. 

40  13 

nous 

ii 

Who  hath  directed  the  Spirit  of  the  LORD, 

42    1 

pneuma 

it 

my  servant,  ...  I  have  put  my  spirit  upon  him  : 

,.     5 

f» 

ff 

he  that  giveth  breath  .  .  .  and  spirit  to  them 

44    3 

» 

if 

I  will  pour  my  spirit  upon  thy  seed, 

48  16 

51 

if 

the  LORD  GOD,  and  his  Spirit,  hath  sent  me. 

69  19 

orgee 

ti 

the  Spirit'-'  of  the  LORD  shall  lift  up  a  standard 

„   21 

pneuma 

n 

My  spirit  that  is  upon  thee, 

61     1 

» 

n 

The  Spirit  of  the  LORD  GOD  is  upon  me  ; 

63  10 

n 

ft 

they  rebelled,  and  vexed  his  holy  Spirit  : 

.,    11 

ft 

ft 

Where  is  he  that  put  his  holy  Spirit  within  him  ? 

»    14 

ii 

ii 

the  Spirit  of  the  LORD  caused  him  to  rest  : 

EZEK. 

1    12 

it 

ft 

whither  the  spirit  was  to  go,  they  went  ; 

„  20 

)!        )> 

pneuma 

if 
tf 

Whithersoever  the  spirit  was  to  go,  they  went, 
thither  was  their  spirit  to  go  ; 

»>       » 

i) 

ti 

spirit  of  the  living  creature  was  in  the  wheels. 

„  21 

)> 

if 

spirit  of  the  living  creature  was  in  the  wheels. 

2    2 

it 

ii 

the  spirit  entered  into  me  when  he  spake 

3  12 

H 

i 

Then  the  spirit  took  me  up,  and  I  heard 

,,  14 

)f 

i 

So  the  spirit  lifted  me  up,  and  took  me 

i>    i» 

ft 

i 

went  in  bitterness,  in  the  heat  of  my  spirit  ', 

„  24 

If 

i 

the  spirit  entered  into  me, 

8    3 

II 

f 

the  spirit  lifted  me  up  between  the  earth 

10  17 

II 

i 

spirit  of  the  living  creature  was  in  them. 

11    1 

f  I 

t 

spirit  lifted  me  up,  and  brought  me 

,,     5 

II 

ti 

the  Spirit  of  the  LORD  fell  upon  me, 

>,   19 

1 

ii 

I  will  put  a  new  spirit  within  you  ; 

>,   24 

1 

if 

spirit  took  me  up,  and  brought  me  in  a 

»»     ii 

> 

i 

vision  by  the  Spirit  of  God  into  Chaldea, 

18  31 

1 

f 

make  you  a  new  heart  and  a  new  spirit  : 

86  26 

1 

f 

A  new  heart  also  will  I  give  you,  and  a  new  spirit 

„   27 

1 

f 

I  will  put  my  spirit  within  you, 

87     1 

1 

f 

hand  of  the  LORD  .  .  .  carried  me  out  in  the  spirit 

„    14 

> 

i 

shall  put  my  spirit'f  in  you  and  ye  shall  live, 

39  29 

thumos 

i 

have  poured  out  my  spirit  upon  the  house  of  Israel, 

43     5 

pneuma 

i 

So  the  spirit  took  me  up,  and  brought  me 

DAN. 

4    8 

ii 

tt 

in  whom  is  the  spirit  of  the  holy  gods  : 

»     9 

ii 

n 

I  know  that  the  spirit  of  the  holy  gods  is  in  thee, 

„  18 

ii 

t> 

for  the  spirit  of  the  holy  gods  is  in  thee. 

5  11 

ii 

it 

a  man  ...  in  whom  is  the  spirit  of  the  holy  gods  ; 

„  12 

ft 

it 

an  excellent  spirit,  .  .  .  found  in  the  same  Daniel, 

,,  14 

ii 

tt 

the  spirit  of  the  gods  is  in  thee, 

6    3 

f» 

ti 

because  an  excellent  spirit  was  in  him  ; 

EOSEA 

9    7 

— 

spiritual's 

the  spiritual*  man  (man  of  the  spirit)  in 

JOEL 

2  28 

pneuma 

spiritus 

I  will  pour  out  my  spirit  upon  all  flesh  ; 

.>  29 

ft 

tf 

in  those  days  will  I  pour  out  my  spirit. 

50 


IV.  ftOOAGH   (SPIRITS)  OF  EVIL 


Rooagh 

Greek 

Latin 

English  Authorised  Version 

MICAH 

2    7 

pneuma 

spiritus 

is  the  spirit  of  the  LORD  straitened  ? 

3    8 

» 

>i 

I  am  full  of  power  by  the  spirit  of  the  LORD, 

HAG. 

1    14 

M 

»i 

the  LORD  stirred  up  the  spirit  of  Zerubbabel 

ii     »> 

N 

ii 

and  the  spirit  of  Joshua  .  .  .  the  high  priest, 

»»     » 

1) 

ii 

and  the  spirit  of  all  the  remnant  of  the  people  ; 

2    5 

II 

ii 

my  spirit  remaineth  among  you  :  fear  ye  not. 

ZECH. 

4    6 
6    8 

N 

thunios 

ii 
ii 

Not  by  might,  .  .  .  but  by  my  spirit,  saith  the  LORD 
these  .  .  .  have  quieted  my  spirit  in  the  north  country. 

7  12 

pneuma 

ii 

the  LORD  .  .  .  hath  sent  in  his  spirit  by  the  .  .  . 

prophets  : 

12  10 

H 

ii 

will  pour  .  .  .  upon  the  inhabitants  of  Jerusalem,  the 

spirit  of  grace  and 

MAL. 

2  15 

II 

ii 

Yet  had  he  the  residue  of  the  spirit- 

IV.  Rooagh  (Spirits)  of  Evil. 

In  the  following  fifteen  places  in  the  Old  Testament  Scriptures,  where  the 
Hebrew  word  Rooagh  occurs,  it  has  reference  to  Evil  Spirits,  and  is  translated  in 
the  English  Authorised  Version  by  the  word  Spirit. 


Rooagh 

Greek 

Latin 

English  Authorised  Version 

JUDGES 

9  23 

pneuma 

spiritus 

God  sent  an  evil  spirit  between  Abimelech  and 

I.  SAM. 

16  14 

ii 

»» 

an  evil  spirit  from  the  LORD  troubled  him. 

„    15 

ii 

I) 

an  evil  spirit  from  God  troubleth  thee. 

,,    16 

ii 

II 

when  the  evil  spirit  from  God  is  upon  thee, 

„    23 

ii 

11 

when  the  evil  spirit  from  God  was  upon  Saul, 

ii     ii 

ii 

II 

David  took  an  harp,  .  .  .  and  the  evil  spirit  departed 

18  10 

ii 

II 

the  evil  spirit  from  God  came  upon  Saul, 

19    9 

ii 

II 

the  evil  spirit  from  the  LORD  was  upon  Saul, 

I.  KINGS 

22  21 

i> 

II 

there  came  forth  a  spirit,  and  stood  before  the  LORD, 

„   22 

ii 

II 

I  will  be  a  lying  spirit  in  the  mouth  of  all  his  prophets. 

„    23 

ii 

II 

the  LORD  hath  put  a  lying  spirit  in  ...  thy  prophets, 

II.  CHR. 

18  20 

ii 

11 

there  came  out  a  spirit,  and  stood  before  the  LORD, 

,,    21 

ii 

11 

I  will  ...  be  a  lying  spirit  in  ...  all  his  prophets. 

„    22 

ii 

II 

LORD  hath  put  a  lying  spirit  in  ...  thy  prophets, 

ZECH. 

13    2 

ii 

II 

I  will  cause  .  .  .  the  unclean  spirit  to  pass  out  of  the  land 

V.  Rooagh  (Breath)  of  the  Lower  Animals  and  Man. 

In  the  following  thirty-one  places  in  the  Old  Testament  Scriptures,  where  the 
Hebrew  word  Rooagh  occurs,  it  has  reference  to  Breath,  as  the  source  of  all  Animal 
life,  and  is  translated  in  the  English  Authorised  Version  by  the  words, 


Breath     .        .        .        .18  places  Spirit  (breath) 

Spirit       .         .      '.' .         .     8      „  Wind  (breath) 

Breath  (breath  of  spirit)  .     2      „  Wind 


1  place 


V.  EOOAGH   (BREATH),   LOWER   ANIMALS,  MAN 


51 


Rooagh 

Greek 

Latin 

English  Authorised  Version 

GEN. 

6  17 

pneuma 

spiritus 

to  destroy  all  flesh,  wherein  is  the  breath  of  life, 

7  15 

» 

,, 

two  of  all  flesh,  wherein  is  the  breath  of  life. 

it  22 

pnoee 

spiraculum 

All  in  whose  nostrils  was  the  breath''"  (breath  of  spirit) 

of  life, 

JOB 

9  18 

anapneo 

spiritus 

He  will  not  suffer  me  to  take  my  breath, 

12  10 

pneuma 

» 

In  whose  hand  is  ...  the  breath'-'-  of  all  mankind. 

17     1 

pneuma 

,, 

My  breath-'  is  corrupt  (spirit  is  spent), 

19  17 

— 

halitus 

My  breath  is  strange  to  my  wife, 

27     3 

pneuma 

spiritus 

the  spirit?-'  (breath)  of  God  is  in  my  nostrils  ; 

34  14 

» 

)? 

he  gather  unto  himself  his  spirit  and  his  breath  ; 

PSAL. 

31     5 

5> 

H 

Into  thine  hand  I  commit  my  spirit  : 

104  29 

» 

» 

thou  takest  away  their  breath,  they  die, 

„    30 

,, 

» 

sendest  forth  thy  spirit,  they  are  created  : 

135  17 

»> 

5) 

neither  is  there  any  breath  in  their  mouths. 

146    4 

» 

)) 

His  breath  goeth  forth,  he  returneth  to  his  earth  ; 

ECCL. 

3  19 

» 

spiro 

that  which  befalleth  .  .  .  men  befalleth  beasts  ;  ...  all 

one  breath  ;  * 

,,  21 

)> 

spiritus 

Who  knoweth  the  spirit  of  man  that  goeth  upward, 

»)    » 

» 

» 

and  the  spirit  of  the  beast  that  goeth  downward 

8    8 

H 

j) 

There  is  no  man  that  hath  power  over  the  spirit'-' 

S>          9) 

n 

— 

to  retain  the  spirit  ;  * 

12     7 

» 

spiritus 

the  spirit  shall  return  unto  God  who  gave  it. 

JER. 

10  14 

H 

» 

his  molten  image  .  .  .  there  is  no  breath  in  them. 

51  17 

ti 

5) 

his  molten  image  .  .  .  there  is  no  breath  in  them. 

LAM. 

4  20 

»> 

H 

The  breath  of  our  nostrils,  .  .  ,  was  taken  in  their  pits, 

EZEK. 

87     5 

H 

H 

Behold,  I  will  cause  breath*  to  enter  into  you, 

6 

M 

»i 

I  will  .  .  .  put  breath  in  you,  and  ye  shall  live  ; 

8 

»> 

» 

but  there  was  no  breath  in  them. 

9 

j) 

»» 

Prophesy  unto  the  wind  (breath), 

>} 

H 

» 

say  to  the  wind,*  Thus  saith  the  LORD  God  ; 

)> 

»> 

» 

Come  ...  0  breath,*  and  breathe  upon  these  slain, 

10 

)) 

» 

So  I  prophesied"  .  .  .  and  the  breath  came  into  them, 

HAB. 

2   19 

M 

j> 

wood,  .  .  .  dumb  stone,  ...  no  breath  at  all  in 

VI.  Booagh  (Spirit),  Thoughts,  Desires,  Affections,  in  Man  and  Lower  Animals. 

In  the  following  one  hundred  and  six  places  in  the  Old  Testament  Scriptures, 
where  the  Hebrew  word  Eooagh  occurs,  it  has  reference  to  Thoughts,  Desires, 
Affections,  &c.,  good  or  evil,  as  breathed  forth  from  the  Mind  of  Man,  and  is  once 
referred  to,  with  reference  to  the  Lower  Animals  (Eccles.  iii.  21).  It  is  translated 
in  the  English  Authorised  Version  by  the  words, 


Spirit 
Mind          .        .        . 
Mind  (spirit) 
Courage 

95  places 
5      „ 
1  place 

1     „ 

Anger  (spirit)     .        .     1  place 
Blast          .        .        .    1      „ 
Breath        .        .        .     1      „ 
Spirit  (wind)     .         .     1      „ 

Rooagh 

Greek 

Latin 

English  Authorised  Version 

GEN. 

26  35 
41     8 
45  27 

erizo 
psukee 
pneuma 

animus 
spiritus 

a  grief  of  mind  (bitterness  of  spirit)  unto  Isaac 
in  the  morning  ...  his  spirit  was  troubled  ; 
when  he  saw  the  wagons  .  .  .  spirit  of  Jacob  .  .  .  revived  : 

E2 

52 


VI.  KOOAGH  (SPIRIT),  THOUGHTS,  DESIRES,  AFFECTIONS 


Booagh 

Greek 

Latin 

English  Authorised  Version 

EXOD. 

6    9 
85  21 

oligopsukia 
psukee 

spiritus 
mens 

hearkened  not  unto  Moses  for  anguish  of  spirit, 
every  one  whom  his  spirit  made  willing, 

NUMB. 

5  14 

pneuma 

spiritus 

And  the  spirit  of  jealousy  come  upon  him, 

,','  30 
16  22 

M 

spiritus 

H 

if  the  spirit  of  jealousy  come  upon  him, 
when  the  spirit  of  jealousy  cometh  upon  him, 
0  God,  the  God  of  the  spirits  of  all  flesh, 

27  16 

H 

tl 

Let  the  LOBD,  the  God  of  the  spirits  of  all  flesh, 

DEUT. 

2  30 

H 

II 

the  LOBD  thy  God  hardened  his  spirit, 

JOSH. 

2  11 

II 

„ 

neither  did  there  remain  any  more  courage*  in  any 

5     1 

phroneesis 

n 

neither  was  there  spirit  in  them  any  more, 

JUDGES 

8      3 

pneuma 

it 

Then  their  anger  (spirit)  was  abated  toward  him, 

15  19 

„ 

„ 

when  he  had  drunk,  his  spirit  came  again, 

I.  SAM. 

1    15 

30  12 

pneuma 

spiritus 

my  lord,  I  am  a  woman  of  a  sorrowful  spirit  : 
when  he  had  eaten,  his  spirit  came  again  to  him  : 

I.  KINGS 

10     5 

— 

„ 

there  was  no  more  spirit  in  her. 

21     5 

pneuma 

anima 

"Why  is  thy  spirit  so  sad,  that  thou  eatest  no 

bread? 

I.  CHB. 

5  26 

„ 

spiritus 

The  God  of  Israel  stirred  up  the  spirit  of  Pul 

»       » 

n 

„ 

and  the  spirit  of  Tilgath-pilneser  king  of 

n.  CHB. 

9    4 

— 

„ 

there  was  no  more  spirit  in  her. 

21  16 

— 

,, 

LOBD  stirred  up  ...  the  spirit  of  the  Philistines, 

36  22 

pneuma 

„ 

the  LOBD  stirred  up  the  spirit  of  Cyrus 

EZBA 

1      1 

ii 

„ 

The  LOBD  stirred  up  the  spirit  of  Cyrus 

JOB 

6    4 

— 

M 

arrows  .  .  .  the  poison  whereof  drinketh  up  my 

spirit  : 

7  11 

pneuma 

„ 

I  will  speak  in  the  anguish  of  my  spirit  ; 

10  12 
15  13 

thumos 

» 

thy  visitation  hath  preserved  my  spirit. 
That  thou  turnest;  thy  spirit  against  God, 

20    3 

pneuma 

„ 

spirit  of  my  understanding  causeth  me  to  answer. 

21     4 

thumos 

— 

why  should  not  my  spirit*  be  troubled  ? 

32    8 

pneuma 

spiritus 

there  is  a  spirit  in  man  ...  of  ...  understanding. 

„    18 

„ 

„ 

the  spirit  within  me  constraineth  me. 

PSAL. 

32    2 

— 

H 

Blessed  is  the  man  ...  in  whose  spirit  there  is 

no  guile. 

34  18 

pneuma 

„ 

The  LOBD  .  .  .  saveth  such  as  be  of  a  contrite 

spirit. 

51  17 

M 

n 

The  sacrifices  of  God  are  a  broken  spirit  : 

76  12 

„ 

He  shall  cut  off  the  spirit  of  princes  : 

77     3 

„ 

n 

my  spirit  was  overwhelmed. 

,,      6 

n 

n 

my  spirit  made  diligent  search. 

78     8 

„ 

whose  spirit  was  not  stedfast  with  God. 

106  33 

„ 

, 

they  provoked  his  spirit  ...  he  spake  unadvisedly 

142     3 

n 

, 

my  spirit  was  overwhelmed  within  me, 

143     4 

,,      7 

n 

i 

Therefore  is  my  spirit  overwhelmed  within  me  ; 
Hear  me  speedily,  0  LOBD  :  my  spirit  faileth  : 

PBOV. 

11  18 

pnoee 

animus 

he  that  is  of  a  faithful  spirit  concealeth  the  matter. 

14  29 

oligopsukos 

impatiens 

he  that  is  hasty  of  spirit  exalteth  folly. 

15    4 

,,    13 

pneuma 

spiritus 

perverseness  therein  is  a  breach  in  the  spirit. 
by  sorrow  of  the  heart  the"  spirit  is  broken. 

16    2 

— 

n 

but  the  LOBD  weigheth  the  spirits- 

„    18 
„    19 

kakophrosunee 
prauthumos 

M 

humiliatus 

an  haughty  spirit  before  a  fall. 
Better  it  is  to  be  of  an  humble  spirit 

,,   32 

orgee 

animus 

better  ...  he  that  ruleth  his  spirit 

VI.  ROOAGH  (SPIRIT),  THOUGHTS,  DESIRES,   AFFECTIONS 


53 


Booagh 

Greek 

Latin 

English  Authorised  Version 

PROV. 

17  22 

— 

spiritus 

a  broken  spirit  drieth  the  bones. 

„   27 

makrothumos 

ii 

a  man  of  understanding  is  of.  an  excellent  spirit. 

18  14 

thumos 

ii 

The  spirit  of  a  man  will  sustain  his  infirmity  ; 

»»    >» 

bligopsukos 

ii 

but  a  wounded  spirit  who  can  bear  ? 

25  28 

—     .  .•  ' 

ii 

no  rule  over  his  own  spirit  is  like  a  city  .  .  . 

without  walls. 

29  11 

thumos 

ii 

A  fool  uttereth  all  his  mind  :  * 

;,  23 

tapeinophronos 

ii 

honour  shall  uphold  the  humble  in  spirit. 

BCCL. 

J.  14 

pneuma 

ii 

all  is  vanity  and  vexation  of  spirit.* 

„  17 
2  11 

H 
H 

^ii 

animus 

this  also  is  vexation  of  spirit^ 
all  was  vanity  and  vexation  of  spirit,* 

»  17 

II 

spiritus 

all  is  vanity  and  vexation  of  spirit.* 

„  26 

> 

mens 

This  also  is  vanity  and  vexation  of  spirit* 

3  21 

i 

spiritus 

"Who  knoweth  the  spirit  of  man  that  goeth  upward, 

»    » 

I 

» 

and  the  spirit  of  the  beast  that  goeth  downward 

4    4 

I 

_  — 

This  is  also  vanity  and  vexation  of  spirit.* 

„    6 

I 

animus 

travail  and  vexation  of  spirit.-'' 

„  16 

i 

spiritus 

this  also  is  vanity  and  vexation  of  spirit.* 

6    9 

» 

„ 

this  is  also  vanity  and  vexation  of  spirit.* 

7    8 

makrothumos 

patiens 

the  patient  in  spirit  is  better 

n     » 

pneuma 

arrogans 

than  the  proud  in  spirit. 

„    9 

ii 

— 

Be  not  hasty  in  thy  spirit  to  be  angry  : 

10    4 

H 

spiritus 

If  the  spirit  of  the  ruler  rise  up  against  thee, 

ISA. 

19    3 
„   14 

ii 

it 

ii 
>i 

the  spirit  of  Egypt  shall  fail  in  the  midst 
LORD  hath  mingled  a  perverse  spirit  in  the  midst 

'  25    4 

ii 

ii 

blast  of  the  terrible  ones  is  as  a  storm  against  the 

wall. 

26    9 

ii 

ii 

with  my  spirit  within  me  will  I  seek  thee  early  : 

29  10 

H 

ii 

LORD  hath  poured  out  upon  you  the  spirit  of  deep 

sleep, 

„   24 

ii 

ii 

They  also  that  erred  in  spirit  shall  come  to  under- 

standing, 

31    3 

— 

» 

men,  and  not  God  ;  and  their  horses  flesh,  and  not 

spirit. 

33  11 

pneuma 

ii 

your  breath,  as  fire,  shall  devour  you. 

38  16 

pnoee 

n 

in  all  these  things  is  the  life  of  my  spirit  : 

54    6 

oligopsukos 

it 

a  woman  forsaken  and  grieved  in  spirit, 

57  15 

» 

i> 

with  him  ...  of  a  contrite  and  humble  spirit, 

»     »» 

makrothumos 

ii 

to  revive  the  spirit  of  the  humble, 

„    16 

pneuma 

ii 

I  will  not  ...  be  always  wroth  :  for  the  spirit 

should  fail 

61    3 

ii 

n 

the  garment  of  praise  for  the  spirit  of  heaviness  ; 

65  14 

n 

ii 

ye  shall  .  .  .  howl  for  vexation  of  spirit. 

66    2 

heesukios 

it 

to  him  that  is  poor  and  of  a  contrite  spirit, 

JEK. 

51  11 

pneuma 

ii 

the  LORD  hath  raised  up  the  spirit  ...  of  the 

Medes  : 

EZEK. 

11      5 

» 

cor 

I  know  the  things  that  come  into  your  mind, 

13    3 

kardia 

spiritus 

foolish  prophets,  that  follow  their  own  spirit, 

20  32 

— 

cogitatio 

that  which  cometh  into  your  mind  shall  not  be 

mentis 

21     7 

pneuma 

spiritus 

hands  shall  be  feeble,  and  every  spirit  shall  faint, 

DAN. 

2      1 

» 

i) 

dreams,  wherewith  his  spirit  was  troubled, 

„    3 

>» 

mens 

my  spirit  was  troubled  to  know  the  dream. 

5  20 

H 

spiritus 

his  mind  *  hardened  in  pride, 

7  15 

n 

ii 

I  Daniel  was  grieved  in  my  spirit 

HOSEA 

4   12 

n 

ii 

spirit  of  whoredoms  hath  caused  them  to  err, 

5     4 

ii 

ii 

the  spirit  of  whoredoms  is  in  the  midst  of  them, 

MIC. 

2  11 

it 

» 

if  a  man  walking  in  the  spirit  *  (the  wind)  .  .  . 

do  lie. 

54 


VI.   ROOAGH   (SPIRIT),   THOUGHTS,  DESIRES,   AFFECTIONS 


Rooagh 

Greek 

Latin 

English  AutJiorised  Version 

HAB. 

1    11 

pneuiua 

spiritus 

Then  shall  his  mind  *  change, 

ZECH. 

12      1 

>» 

»> 

the  LORD,  which  .  .  .  formeth  the  spirit  of  man 

MAL. 

2  15 

ii 

» 

Therefore  take  heed  to  your  spirit, 

„  16 

»> 

»» 

therefore  take  heed  to  your  spirit, 

1.  Pneuma  (wind,  breath,  spirit)  277 


THE  GEEEK  TRANSLATIONS  OP  THE  HEBEEW  WOKD  ROOAGH 
(WIND,  BEEATII,  SPIEIT),  AS  IT  OCCUES  IN  THE  TEXT  OF  THE 
OLD  TESTAMENT  SCEIPTUEES. 

Places 

11.  Psukee  (soul) 

12.  Oligopsukia  (faintheartedness) 

13.  Phroneesis  (feeling  of  mind) 

14.  Oligopsukos  (faintheartedness) 

15.  Kakophrosunee  (folly) 

16.  Prauthumos  (meek  spirit)  . 

17.  Makrothumos  (patient) 


2.  Deilinon  (cool) 

3.  Anemos  (wind) 

4.  Untranslated 

5.  Pnoee  (wind,  spirit,  breath) 

6.  Nous  (mind) . 

7.  Orgee  (anger) 

8.  Thumos  (mind) 

9.  Anapneo  (to  recover  breath) 
10.  Erizo  (to  be  provoking) 


1 

46 
34 
5 
1 
2 
6 
1 
1 


18.  Tapeinophronos  (humble  minded) 

19.  HeesuMos  (meek)       .  -  . 

20.  Kardia  (heart)  .         .         . 


Places 
1 
1 
1 
4 
1 
1 
3 
1 
1 
1 


THE  LATIN  TEANSLATIONS  OF  THE  HEBEEW  WOED  ROOAGH 
(WIND,  BEEATH,  SPIEIT),  AS  IT  OCCUES  IN  THE  TEXT  OF 
THE  OLD  TESTAMENT. 


Places 

1.  Spiritus  (wind,  breath,  spirit)     280 

2.  Aura  (gentle  wind)          .         .       1 

3.  Ventus  (wind)          .        .        .79 

4.  Ventosa  (windy)       ...       1 

5.  Spiraculum  (air)      ...      2 

6.  Untranslated  ....      9 

7.  Spiritualis  (of  the  spirit),         .       1 

8.  Halitus  (breath)      ...       1 

9.  Spiro  (to  breathe)    ...       1 


Places 

10.  Mens  (mind)       ....     3 

11.  Anima  (soul)      .        .         .         .1 

12.  Animus  (mind)  .         .        .4 

13.  Impatiens  (impatient)         .         .     1 

14.  Humiliatus  (humble)          .         .     1 

15.  Patiens  (patient)         .        .         .1 

16.  Arrogans  (arrogant)   .         .        .1 

17.  Cor  (heart)         ....     1 

18.  Cogitatio  mentis  (thought  of  mind)    1 


THE  ENGLISH  TEANSLATIONS  OF  THE  HEBEEW  WOED  ROOAGH 
(WIND,  BEEATH,  SPIEIT),  AS  IT  OCCUES  IN  THE  TEXT  OF 
THE  OLD  TESTAMENT  SCEIPTUEES. 

Places 
.  237 
1 


1.  Spirit    . 

2.  Cool  (wind)  . 

3.  Wind    . 

4.  Quarters 

5.  Vain  (wind)  . 

6.  Air 

7.  Tempest 

8.  Windy  . 

9.  Side       . 

10.  Wind  (breath) 

11.  Side  (wind) 

12.  Wind  (spirit) 


13.  Spirit  (wind) 

14.  Blast . 
94        15.  Breath 

1         16.  Blast  (spirit) 

1        17.  Spiritual  (of  spirit) 

1         18.  Breath  (spirit)    . 

1         19.  Spirit  (breath)  . 

1         20.  Mind  (of  spirit)*. 

5        21.  Courage 

1         22.  Anger  (spirit)     . 

1        23.  Mind. 

1 


Places 
.  2 
.  3 
.  26 
.  1 
.  1 
.  2 
.  1 
.  1 
.  1 
,  1 
5 


I.  PNEUMA   (WIND).      II.  PNEUMA   (SPIRIT)  OF  CHRIST 


55 


NEW  TESTAMENT.      PNEUMA  (WIND,  BEEATH,  SPIRIT). 

In  the  following  385  places  in  the  New  Testament  Scriptures,  where  the  Greek 
word  Pneuma  (corresponding  to  the  Hebrew  word  Booagh  in  the  Old  Testament) 
occurs,  it  is  translated  in  the  Latin  Versions  of  these  Scriptures  by  the  words, 

Spiritus  (wind,  breath,  Lux  (light) 1  place 

spirit)      .        .        375  places  Christus  (Christ)      .        .        .        .  1     „ 

Untranslated       .  5      „  Instabat  verbo  (instant  in  speaking)    1     „ 

Dcemonium  (evil  spirit)   2      „ 

Pneuma  is  translated  in  the  English  Authorised  Version  by  the  words, 

Spirit  .  288  places       Spiritually  (of  spirit)      1  place      Life  (breath)     1  place 
Ghost  .     92     „  Spiritual  (of  spirits)        1      „ 

Wind  .       1  place        Spirit  (breath)    .         .     1      „ 

Pneuma  is  translated  in  the  English  Revised  Version  by  the  word  Spirit  in 
276  places,  and  in  the  remaining  109  places  it  is  untranslated,  or  translated  by 
words  of  a  somewhat  similar  meaning. 

It  is  classified  under  the  six  following  Sections. 

I.  Pneuma  (wind),  one  place  only. 


Pneuma 

Latin 

English  Authorised  Version 

JOHN 

3     8 

Spiritus 

The  wind"''  bloweth  where  it  listeth, 

II.  Pneuma  (Breath  of  life,  Spirit  of  mouth)  of  Christ. 

In  the  following  four  places  in  the  New  Testament  where  the  Greek  word  Pneuma 
(corresponding  to  the  Hebrew  word  Booagh  in  the  Old  Testament)  occurs,  it  has 
reference  to  the  Breath  of  life,  which  Christ  gave  up  at  death,  and  to  the  Spirit  of 
His  mouth,  by  which  men  will  be  consumed ;  and  is  translated  in  the  English 
Authorised  Version  by  the  words,  Ghost  in  2  places,  Spirit  in  2  places. 


Pneuma 


Latin 


English  Authorised  Version 


MAT. 
27  50 

LUKE 

23  46 

JOHN 

19  30 

II.  THES. 
2      8 


spiritus 


Jesus,  when  he  had  cried  again  .  .  .  yielded  up  the  ghost.* 

Father,  into  thy  hands  I  commend  my  spirit : 

and  he  bowed  his  head,  and  gave  up  the  ghost.* 

whom  the  Lord  shall  consume  with  the  spirit*  of  his  mouth, 


III.   PNEUMA   (SPIRIT)  OF  GOD 


III.  Pneuma  (Spirit)  of  God,  Spirit  of  God  in  Christ  and  Man. 

In  the  following  two  hundred  and  seventy-one  places  in  the  New  Testament 
Scriptures,  where  the  Greek  word  Pneuma  (corresponding  to  the  Hebrew  word 
Eooagh  in  the  Old  Testament)  occurs,  it  has  reference  to  the  Spirit  of  God,  and  to 
the  Divine  Spirit  in  Christ,  or  to  the  Holy  Spirit  given  to  Man,  and  is  translated 
in  the  English  Authorised  Version  by  the  words, 


Spirit 
Ghost 


179  places 
90 


spiritually  (of  spirit)      1  place 
Spiritual  (of  spirits)       1      „ 


Pneuma 

Latin 

English  Authorised  Version 

MAT. 

1  18 

Spiritus 

she  was  found  with  child  of  the  Holy  Ghost.* 

.,  20 

»» 

that  which  is  conceived  in  her  is  of  the  Holy  Ghost.* 

8  11 

»» 

he  shall  baptise  you  with  the  Holy  Ghost,*  and  with  fire  : 

.,  16 

» 

he  saw  the  Spirit  of  God  descending  .  .  .  upon  him  : 

4     1 

»> 

Then  was  Jesus  led  up  of  the  Spirit  into  the  wilderness 

10  20 

») 

not  ye  that  speak,  but  the  Spirit  of  your  Father  ...  in  you. 

12  18 

spiritus 

my  beloved,  ...  I  will  put  my  spirit  upon  him, 

„   28 

ii 

if  I  cast  out  devils  by  the  Spirit  of  God,  then  the  Kingdom  of  God 

is  come 

„    81 

»» 

blasphemy  against  the  Holy  Ghost*  shall  not  be  forgiven 

„    32 

Spiritus 

whosoever  speaketh  against  the  Holy  Ghost,*  it  shall  not  be  forgiven 

22  43 

spiritus 

How  then  doth  David  in  spirit  call  him  Lord, 

28  19 

Spiritus 

in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost  :  * 

MARK 

1      8 

n 

he  shall  baptise  you  with  the  Holy  Ghost.* 

„  10 

N 

he  saw  .  .  .  the  Spirit  like  a  dove  descending  upon  him  : 

„  12 

»> 

the  Spirit  driveth  him  into  the  wilderness. 

2     8 
3  29 

spiritus 
Spiritus 

when  Jesus  perceived  in  his  spirit  that  they  so  reasoned 
that  shall  blaspheme  against  the  Holy  Ghost  *  hath  never  forgiveness, 

8  12 

spiritus 

he  sighed  deeply  in  his  spirit,  and  saith, 

12  36 

Spiritus 

David  himself  said  by  the  Holy  Ghost,*  ...  Sit  thou  on  my  right  hand, 

13  11 

»> 

it  is  not  ye  that  speak,  but  the  Holy  Ghost.* 

LUKE 

1  15 

»» 

he  shall  be  filled  with  the  Holy  Ghost,*  .  .  .  from  his  mother's  womb. 

,.  17 

spiritus 

he  shall  go  before  him  in  the  spirit  ...  of  Elias, 

„  35 

Spiritus 

The  Holy  Ghost*  shall  come  upon  thee, 

,.  41 

» 

Elizabeth  was  filled  with  the  Holy  Ghost  :* 

„  67 

»» 

Zacharias  was  filled  with  the  Holy  Ghost,* 

„  80 

Bpiritus 

the  child  grew,  and  waxed  strong  in  spirit, 

2  25 

Spiritus 

and  the  Holy  Ghost*  was  upon  him. 

„  26 

^  »» 

it  was  revealed  unto  him  by  the  Holy  Ghost,* 

„  27 

spiritus 

he  came  by  the  Spirit  into  the  temple  : 

„  40 

— 

the  child  grew,  and  waxed  strong  in  spirits* 

3  16 

Spiritus 

he  shall  baptise  you  with  the  Holy  Ghost*  and  with  fire  : 

„  22 

» 

the  Holy  Ghost*  descended  .  .  .  upon  him, 

4     1 

11 

Jesus  being  full  of  the  Holy  Ghost* 

»»    »» 

i> 

was  led  by  the  Spirit  into  the  wilderness, 

.,  14 

n 

Jesus  returned  in  the  power  of  the  Spirit  into  Galilee  : 

„  18 

»» 

The  Spirit  of  the  Lord  is  upon  me. 

10  21 

» 

In  that  hour  Jesus  rejoiced  in  spirit,  and  said, 

11  13 

spiritus 

how  much  more  shall  your  heavenly  Father  give  the  Holy  Spirit 

12  10 

Spiritus 

blasphemeth  against  the  Holy  Ghost*  it  shall  not  be^fergiven. 

„    12 

»» 

the  Holy  Ghost*  shall  teach  you  .  .  .  what  ye  ought  to  say. 

JOHN 

i 

1  32 

N 

I  saw  the  Spirit  descending  from  heaven  .  .  .  and  it  abode  upon  him. 

„  33 

M 

Upon  whom  thou  shalt  see  the  Spirit  descending, 

»i   » 

II 

the  same  is  he  which  baptiseth  with  the  Holy  Ghost.* 

3    5 

II 

Except  a  man  be  born  of  water  and  of  the  Spirit, 

III.   PNEUMA   (SPIRIT)  OF  GOD 


57 


'neuma 


Latin 


English  Authorised  Version 


JOHN 
3    6 

i)     » 

3  8 
,,  34 

4  23 
„  24 
j>    » 

6  63 

»    » 

7  39 

»j    >» 
11  33 

13  21 

14  17 
„    26 

15  26 

16  13 
20  22 

ACTS 

1  2 
„    5 

,,  8 
„  16 

2  4 

>j  »» 
„  17 
»  18 
„  33 
,,  38 

4  8 
,.  31 

5  3 

„  9 
„  32 

6  3 
„     5 
„  10 

7  51 
,.  55 

8  15 

,,  17 
„  18 
„  19 
„  29 
„  39 

9  17 
„  31 

10  19 
»   38 
„   44 
,,    45 
,.    47 

11  12 
„    15 
„    16 
„    24 
„    28 

13  2 
„  4 
„  9 
,,  52 

15  8 
„    28 

16  6 


spiritus 


Spiritus 

spiritus 

Spiritus 

spiritus 

Spiritus 

5> 

spiritus 

5> 

Spiritus 

„ 

spiritus 
Spiritus 


spiritns 
Spiritus 


that .  .  .  born  of  the  flesh  is  flesh  ;  and  that ...  of  the  Spirit 

is  spirit. 

so  is  every  one  that  is  born  of  the  Spirit. 

God  giveth  not  the  Spirit  by  measure  unto  him. 

true  worshippers  shall  worship  the  Father  in  spirit  and  in  truth : 

God  is  a  Spirit :  and  they  that  worship  him 

must  worship  him  in  spirit  and  in  truth. 

the  Spirit  that  quickeneth ;  the  flesh  profiteth  nothing : 

words  that  I  speak  unto  you,  they  are  spirit,  and  they  are  life. 

this  spake  he  of  the  Spirit,  which  they  that  believe  on  him  should 

receive  :  for  the  Holy  Ghost*  was  not  yet  given ; 

he  groaned  in  the  spirit,  and  was  troubled, 

he  was  troubled  in  spirit,  and  testified, 

the  Spirit  of  truth  ;  whom  the  world  cannot  receive, 

the  Comforter,  which  is  the  Holy  Ghosts'  whom  the  Father  will  send 

the  Spirit  of  truth,  which  proceedeth  from  the  Father, 

when  he,  the  Spirit  of  truth,  is  come,  he  will  guide  you 

he  breathed  on  them,  and  saith  .  .  .  Receive  ye  the  Holy  Ghost :  * 

after  that  he  through  the  Holy  Ghost-'  had  given  commandments 
ye  shall  be  baptised  with  the  Holy  Ghost* 

ye  shall  receive  power,  after  that  the  Holy  Ghost*  is  come  upon  you  : 
this  scripture  . .  .  which  the  Holy  Ghost*  by  the  mouth  of  David 

spake 

they  were  all  filled  with  the  Holy  Ghost?  and  began  to  speak 
with  other  tongues,  as  the  Spirit  gave  them  utterance. 
I  will  pour  out  of  my  Spirit  upon  all  flesh : 
on  my  servants  ...  I  will  pour  out  in  those  days  of  my  Spirit ', 
having  received  of  the  Father  the  promise  of  the  Holy  Ghost,* 
Repent,  .  .  .  and  ye  shall  receive  the  gift  of  the  Holy  Ghost-* 
Peter  filled  with  the  Holy  Ghost?  said  unto  them, 
they  were  all  filled  with  the  Holy  Ghost,* 
why  hath  Satan  filled  thine  heart  to  lie  to  the  Holy  Ghost,* 
How  is  it  that  ye  have  agreed  ...  to  tempt  the  Spirit 
the  Holy  Ghost*  whom  God  hath  given  to  them  that  obey  him. 
look  ye  out  among  you  seven  men  .  .  .  full  of  the  Holy  Ghost* 
Stephen,  a  man  full  of  faith  and  of  the  Holy  Ghost,* 
not  able  to  resist  the  wisdom  and  the  spirit  by  which  he  spake, 
ye  do  always  resist  the  Holy  Ghost  :*  as  your  fathers  did, 
he,  being  full  of  the  Holy  Ghost,*  looked  up  ...  into  heaven, 
prayed  for  them,  that  they  might  receive  the  Holy  Ghost '.  * 
laid  they  their  hands  on  them,  and  they  received  the  Holy  Ghost? 
through  laying  on  of  the  apostles'  hands  the  Holy  Ghost*  was  given, 
that  on  whomsoever  I  lay  hands,  he  may  receive  the  Holy  Ghost.* 
the  Spirit  said  unto  Philip,  .  .  .  join  thyself  to  this  chariot, 
the  Spirit  .  .  .  caught  away  Philip, 
receive  thy  sight,  and  be  filled  with  the  Holy  Ghost.* 
walking  ...  in  the  comfort  of  the  Holy  Ghost?  were  multiplied, 
the  Spirit  said  unto  him,  Behold,  three  men  seek  thee. 
How  God  anointed  Jesus  of  Nazareth  with  the  Holy  Ghost* 
the  Holy  Ghost*  fell  on  all  them  which  heard  the  word, 
on  the  Gentiles  also  was  poured  out  the  gift  of  the  Holy  Ghost.* 
which  have  received  the  Holy  Ghost*  as  well  as  we  ? 
the  spirit  bade  me  go  with  them,  nothing  doubting, 
as  I  began  to  speak,  the  Holy  Ghost*  fell  on  them,  as  on  us 
ye  shall  be  baptised  with  the  Holy  Ghost.* 
he  was  a  good  man,  and  full  of  the  Holy  Ghost*  and  of  faith : 
signified  by  the  spirit  that  there  should  be  great  dearth 
Holy  Ghost*  said,  Separate  me  Barnabas  and  Saul  for  the  work 
So  they,  being  sent  forth  by  the  Holy  Ghost?  departed 
Then  Saul .  .  .  filled  with  the  Holy  Ghost? 
disciples  were  filled  with  joy,  and  with  the  Holy  Ghost.* 
God,  .  .  .  giving  them  the  Holy  Ghost?  even  as  he  did  unto  us ; 
it  seemed  good  to  the  Holy  Ghost?  and  to  us, 
were  forbidden  of  the  Holy  Ghost*  to  preach  the  word  in  Asia, 


58 


in.   PNEUMA   (SPIRIT)   OF  GOD 


Pneuma 

Latin 

ACTS 

16    7 

Spiritus 

19    2 

ii 

»i      » 

i> 

„     6 

i 

20  23 

i 

„    28 

i 

21    4 

» 

„    11 

i 

23     8 

i 

q 

i>      v 

H 

28  25 

II 

ROM. 

1    4 

spiritus 

5     5 

Spiritus 

8    1 

— 

„    2 

spiritus 

4 

>!        * 

ii 

„     5 

ii 

ii     ii 

ii 

A 

»i       ' 

ii 

q 

i>     y 

ii 

ii     »i 

ii 

it     M 

Spiritus 

,,  11 

ii 

ii    11 

i> 

„  13 

spiritus 

.»  14 

ii 

,,  15 

,, 

„  16 

Spiritus 

„  23 

spiritus 

,.  26 

Spiritus 

ii    » 

»i 

„  27 

it 

9    1 

ii 

14  17 

)i 

15  13 

ii 

„    16 

ii 

,,    19 

ii 

„   30 

ii 

I.  COR. 

2    4 

spiritus 

„  10 

„ 

ii    >} 

Spiritus 

,,  11 

spiritus 

,,  12 

Spiritus 

„  13 

spiritus 

,,  14 

Spiritus 

3  16 

M 

6  11 

,,  17 

spiritus 

„  19 

Spiritus 

7  40 

ii 

12    3 

ii 

i     ii 

ii 

,     4 

ii 

,     7 

ii 

,     8 

>» 

i     ii 

ii 

,     9 

ii 

•     ii 

ii 

,    11 

11 

,    13 

H 

English  Authorised  Version 


to  go  into  Bithynia  :  but  the  Spirit  suffered  them  not. 
Have  ye  received  the  Holy  Ghost*  since  ye  believed  ? 
We  have  not  so  much  as  heard  whether  there  be  any  Holy  Ghost.* 
when  Paul  had  laid  his  hands  upon  them,  the  Holy  Ghost*  came 
the  Holy  Ghost*  witnesseth  .  .  .  that  bonds  and  afflictions  abide  me. 
the  flock,  over  the  which  the  Holy  Ghost*  hath  made  you  overseers, 
said  to  Paul  through  the  Spirit,  that  he  should  not  go  up 
Thus  saith  the  Holy  Ghost,*  so  shall  the  Jews  .  .  .  bind  the  man 
Sadducees  say  that  there  is  no  resurrection,  neither  .  .  .  spirit : 
if  a  spirit .  .  .  hath  spoken  to  him,  let  us  not  fight  against  God. 
Well  spake  the  Holy  Ghost*  by  Esaias  the  prophet, 

declared  to  be  the  Son  of  God  .  .  .  according  to  the  spirit  of  holiness, 
the  love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost* 
no  condemnation  to  them  .  .  .  who  walk  .  .  .  after  the  Spirit.* 
law  of  the  Spirit  of  life  .  .  .  hath  made  me  free  from  the  law  of 

sin 

who  walk  not  after  the  flesh,  but  after  the  Spirit. 
they  that  are  afcer  the  Spirit 
the  things  of  the  spirit, 

to  be  spiritually*  minded  (minding  of  the  Spirit)  is  life  and  peace. 
But  ye  are  not  in  the  flesh,  but  in  the  Spirit, 
if  so  be  that  the  Spirit  of  God  dwell  in  you. 
if  any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his. 
if  the  Spirit  of  him  that  raised  up  Jesus  .  .  .  dwell  in  you, 
shall  also  quicken  your  mortal  bodies  by  his  Spirit  that  dwelleth  in 

you. 

if  ye  through  the  Spirit  do  mortify  the  deeds  of  the  body, 
as  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of  God. 
ye  have  received  the  Spirit  of  adoption,  whereby  we  cry,  .  .  .  Father. 
Spirit  itself  beareth  witness  .  .  .  that  we  are  the  children  of  God : 
ourselves  also,  which  have  the  first  fruits  of  the  Spirit, 
Likewise  the  Spirit  also  helpeth  our  infirmities  : 
the  Spirit  itself  maketh  intercession  for  us  with  groanings 
he  that  searcheth  the  hearts  knoweth  .  .  .  the  mind  of  the  Spirit, 
my  conscience  also  bearing  me  witness  in  the  Holy  Ghost,* 
the  Kingdom  of  God  is  ...  righteousness,  and  peace,  ...  in  the  Holy 

Ghost.* 

ye  may  abound  in  hope,  through  the  power  of  the  Holy  Ghost.* 
Gentiles  ...  be  acceptable,  being  sanctified  by  the  Holy  Ghost.* 
by  the  power  of  the  Spirit*  of  God ; 
Now  I  beseech  you,  brethren,  ...  for  the  love  of  the  Spirit, 

my  speech  .  .  .  was  ...  in  demonstration  of  the  Spirit  and  of  power : 

But  God  hath  revealed  them  unto  us  by  his  Spirit : 

the  Spirit  searcheth  all  things,  yea,  the  deep  things  of  God. 

the  things  of  God  knoweth  no  man,  but  the  Spirit  of  God. 

Now  we  have  received,  .  .  .  the  spirit  which  is  of  God ; 

we  speak,  ...  in  the  words  .  .  .  which  the  Holy  Ghost"'''  teacheth ; 

natural  man  receiveth  not  the  things  of  the  Spirit  of  God  : 

ye  are  the  temple  of  God,  .  .  .  the  Spirit  of  God  dwelleth  in  you  ? 

ye  are  washed,  .  .  .  sanctified,  ...  by  the  Spirit  of  our  God. 

he  that  is  joined  unto  the  Lord  is  one  spirit. 

know  ye  not  that  your  body  is  the  temple  of  the  Holy  Ghost* 

I  think  also  that  I  have  the  Spirit  of  God. 

no  man  speaking  by  the  Spirit  of  God  calleth  Jesus  accursed : 

no  man  can  say  that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost.* 

there  are  diversities  of  gifts,  but  the  same  Spirit. 

the  manifestation  of  the  Spirit  is  given  to  every  man  to  profit 

to  one  is  given  by  the  Spirit  the  word  of  wisdom  ; 

to  another  the  word  of  knowledge  by  the  same  spirit ', 

To  another  faith  by  the  same  Spirit ; 

to  another  the  gifts  of  healing  by  the  same  Spirit ', 

ail  these  worketh  that  one  and  the  self -same  Spirit, 

by  one  Spirit  we  are  all  baptised  into  one  body, 


III.   PNEUMA   (SPIRIT)   OF   GOD 


59 


Pneuma 

Latin 

I.  COR. 

12  13 

Spiritus 

14  12 

spiritus 

15  45 

„ 

II.  COR. 

1  22 

Spiritus 

3    3 

spiritus 

,,    6 

Spiritus 

"     8 

n 

,,  17 

» 

"  18 

" 

5     5 

spiritus 

6     6 

Spiritus 

13  14 

„ 

GAL. 

3    2 

M 

„     3 

spiritus 

ii     " 

Spiritus 

„  14 

„ 

4     6 

M 

„  29 

spiritus 

5     5 

n 

„  16 

Spiritus 

„  17 

spiritus 

"  18 

" 

„  22 

Spiritus 

„  25 

spiritus 

6    'l 

,, 

„     8 

» 

EPH. 

* 

1  13 

Spiritus 

„  17 

spiritus 

2  18 

Spiritus 

,,  22 

M 

3     5 

H 

„  16 

„ 

4     3 

ii 

,,     4 

„ 

„  30 

,, 

5     9 

lux 

„  18 

Spiritus 

6  17 

spiritus 

„  18 

,, 

PHIL. 

1    19 

Spiritus 

„  27 

spiritus 

2     1 

H 

3    3 

ii 

COL. 

1     8 

. 

I.  THES. 

1     5 

Spiritus 

..    6 

M 

4    8 

- 

5  19 

II.  THES. 

2    13 

spu-itus 

I.  TIM. 

3  16 

?) 

4     1 

Spiritus 

English  Authorised  Version 


and  have  been  all  made  to  drink  into  one  Spirit. 

ye  are  zealous  of  spiritual  gifts  (of  spirits),  seek  that  ye  may  excel 

the  last  Adam  was  made  a  quickening  spirit. 

hath  .  .  .  given  the  earnest  of  the  Spirit  in  our  hearts. 

written  not  with  ink,  but  with  the  Spirit,  of  the  living  God ; 

ministers  .  .  .  not  of  the  letter,  but  of  the  spirit : 

for  the  letter  killeth,  but  the  spirit  giveth  life. 

shall  not  the  ministration  of  the  spirit  be  rather  glorious  ? 

Now  the  Lord  is  that  Spirit : 

and  where  the  Spirit  of  the  Lord  is,  there  is  liberty. 

are  changed  into  the  same  image  ...  by  the  Spirit  of  the  Lord. 

who  also  hath  given  unto  us  the  earnest  of  the  Spirit. 

(v.  4  in  all  things  approving  ourselves)  ...  by  the  Holy  Ghost,* 

the  communion  of  the  Holy  Ghost,*  be  with  you  all. 

Received  ye  the  Spirit  by  the  works  of  the  law,  or  by  ...  faith  ? 
having  begun  in  the  Spirit,  are  ye  now  made  perfect  by  the  flesh  ? 
He  therefore  that  ministereth  to  you  the  Spirit,  and  worketh  miracles 
that  we  might  receive  the  promise  of  the  Spirit  through  faith. 
God  hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts, 
he  ...  born  after  the  flesh  persecuted  him  .  .  .  born  after  the  Spirit, 
we  through  the  Spirit  wait  for  the  hope  of  righteousness  by  faith. 
Walk  in  the  Spirit,  and  ye  shall  not  fulfil  the  lusts  of  the  flesh. 
For  the  flesh  lusteth  against  the  Spirit, 
and  the  Spirit  against  the  flesh :  and  these  are  contrary 
if  ye  be  led  of  the  Spirit,  ye  are  not  under  the  law. 
the  fruit  of  the  Spirit  is  love,  joy,  peace,  . .  .  faith, 
If  we  live  in  the  Spirit, 
let  us  also  walk  in  the  Spirit. 

ye  which  are  spiritual,  restore  such  an  one  in  the  spirit  of  meek- 
ness; 

he  that  soweth  to  the  Spirit 
shall  of  the  Spirit  reap  life  everlasting. 

after  that  ye  believed,  ye  were  sealed  with  that  Holy  Spirit 

may  give  unto  you  the  spirit  of  wisdom  and  revelation 

through  him  we  both  have  access  by  one  Spirit  unto  the  Father. 

ye  also  are  builded  ...  for  an  habitation  of  God  through  the  Spirit. 

now  revealed  unto  his  holy  apostles  and  prophets  by  the  Spirit ', 

strengthened  with  might  by  his  Spirit  in  the  inner  man  ; 

Endeavouring  to  keep  the  unity  of  the  Spirit  in  the  bond  of  peace. 

There  is  one  body,  and  one  Spirit,  .  .  .  one  hope 

grieve  not  the  holy  Spirit  of  God,  whereby  ye  are  sealed 

the  fruit  of  the  Spirit'''  is  in  all  goodness  .  .  .  and  truth  ; 

be  not  drunk  with  wine,  .  .  .  but  be  filled  with  the  Spirit ; 

take  .  .  .  the  sword  of  the  Spirit,  which  is  the  word  of  God : 

Praying  always  with  all  prayer  ...  in  the  Spirit, 

this  shall  turn  to  my  salvation  through  .  .  .  the  Spirit  of  Jesus 
that  ye  stand  fast  in  one  spirit, 

If  there  be  ...  in  Christ,  .  .  .  any  fellowship  of  the  Spirit, 
we  are  the  circumcision,  which  worship  God  in  the  Spirit, 

Who  also  declared  unto  us  your  love  in  the  Spirit* 

our  gospel  came  .  .  .  unto  you  ...  in  power,  and  in  the  Holy  Ghost,* 
ye  became  followers  of  us,  .  .  .  with  joy  of  the  Holy  Ghost :  * 
God,  who  hath  also  given  unto  us  his  holy  Spirit- 
Quench  not  the  Spirit. 

chosen  you  to  salvation  through  sanctification  of  the  Spirit 

God  was  manifest  in  the  flesh,  justified  in  the  Spirit, 

the  Spirit  speaketh  expressly,  that  in  the  latter  times  some  shall 


60 


III.  PNEUMA  (SPIRIT)  OF  GOD 


Pneuma 

Latin 

English  Authorised  Version 

II.  TIM. 

1    7 

spiritus 

God  hath  not  given  us  the  spirit  of  fear  ;  but  of  power, 

„  14 

Spiritus 

that  good  thing  .  .  .  committed  unto  thee  keep  by  the  Holy  Ghost* 

TITUS 

3     5 

M 

saved  us,  by  the  washing  of  regeneration,  and  renewing  of  the  Holy 

Ghost  ;  * 

BEB. 

1      7 

spiritus 

Who  maketh  his  angels  spirits,*  and  his  ministers  a  flame  of  fire. 

,,  14 

„ 

Are  they  not  all  ministering  spirits,  sent  forth  to  minister  for  them 

2    4 

Spiritus 

God  also  bearing  them  witness,  .  .  .  with  .  .  .  gifts  of  the  Holy  Ghost,* 

3    7 

n 

as  the  Holy  Ghost*  saith,  To-day  if  ye  will  hear  his  voice, 

6    4 

ii 

impossible  for  those  who  were  .  .  .  made  partakers  of  the   Holy 

Ghost,* 

9    8 

ii 

Holy  Ghost*  this  signifying,  that  the  way  into  the  holiest  of  all 

,,  14 

i> 

Christ,  who  through  the  eternal  Spirit  offered  himself  ...  to  God, 

10  15 

tw 

Whereof  the  Holy  Ghost*  also  is  a  witness  to  us  : 

,.    29 

epiritus 

and  hath  done  despite  unto  the  Spirit  of  grace  ? 

I.  PET. 

1      2 

Spiritus 

Elect  .  .  .  through  sanctification  of  the  Spirit,  unto  obedience 

,.   11 

,,  12 

*> 

H 

Searching  what,  .  .  .  time  the  Spirit  of  Christ  ...  in  them  did  signify, 
preached  the  gospel  unto  you  with  the  Holy  Ghost*  sent  down 

„  22 



Seeing  ye  have  purified  your  souls  in  obeying  the  truth  through  the 

Spirit?* 

3  18 

spiritus 

being  put  to  death  in  the  flesh,  but  quickened  by  the  Spirit  : 

4    6 

Spiritus 

but  live  according  to  God  in  the  spirit. 

„  14 

5> 

for  the  spirit  of  glory  and  of  God  resteth  upon  you  : 

n.  PET. 

1  21 

spiritus 

holy  men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost** 

I.  JOHN 

3  24 

Spiritus 

hereby  we  know  that  he  abideth  in  us,  by  the  Spirit  .  .  .  given  us. 

4    2 

spiritus    j  Hereby  know  ye  the  Spirit  of  God  : 

»     6 

Spiritus    ]  Hereby  know  we  the  spirit  of  truth, 

„  13 

» 

because  he  hath  given  us  of  his  Spirit. 

5     6 

j> 

it  is  the  Spirit  that  beareth  witness, 

»     >» 

Christus 

because  the  Spirit  is  truth. 

,.     7 

Spiritus 

three  that  bear  record  in  heaven,  the  Father,  the  Word,  and  the 

Holy  Ghost  :  * 

„     8 

ii 

three  that  bear  witness  in  earth,  the  spirit,  and  the  water,  and  the 

blood  : 

JUDE 

19 

ii 

they  who  separate  themselves,  sensual,  having  not  the  Spirit- 

20 

ii 

building  up  yourselves  .  .  .  praying  in  the  Holy  Ghost,* 

KEY. 

1     4 

spiritus 

from  the  seven  Spirits  which  are  before  his  throne  ; 

»  10 

»» 

I  was  in  the  Spirit  on  the  Lord's  day, 

2    7 

Spiritus 

let  him  hear  what  the  Spirit  saith  unto  the  churches  ; 

,,  11 

ii 

let  him  hear  what  the  Spirit  saith  unto  the  churches  ; 

„  17 

ii 

let  him  hear  what  the  Spirit  saith  unto  the  churches  ; 

,.  29 

ii 

let  him  hear  what  the  Spirit  saith  unto  the  churches. 

3     1 

ii 

These  things  saith  he  that  hath  the  seven  Spirits  of  God, 

„    6 

ii 

let  him  hear  what  the  Spirit  saith  unto  the  churches. 

„  13 

ii 

let  him  hear  what  the  Spirit  saith  unto  the  churches. 

,,  22 

n 

let  him  hear  what  the  Spirit  saith  unto  the  churches. 

4    2 

spiritus 

immediately  I  was  in  the  spirit  ',  and,  behold,  a  throne 

.,     5 

i) 

seven  lamps  of  fire  .  .  .  which  are  the  seven  Spirits  of  God. 

5     6 

„ 

seven  horns  and  seven  eyes,  which  are  the  seven  Spirits  of  God 

14  13 

Spiritus 

Yea,  saith  the  Spirit,  that  they  may  rest  from  their  labours  ; 

17     3 

spiritus 

he  carried  me  away  in  the  spirit  into  the  wilderness  : 

19  10 

ii 

the  testimony  of  Jesus  is  the  spirit  of  prophecy. 

21  10 

ii 

he  carried  me  away  in  the  spirit  to  a  great  and  high  mountain, 

22  17 

ii 

And  the  Spirit  and  the  bride  say,  Come,    , 

IV.  PNEUMA  (SPIRITS)  OF  EVIL 


61 


IV.  Pneuma  (Spirits)  of  Evil. 

In  the  following  fifty-one  places  in  the  New  Testament  Scriptures  when  the  Greek 
word  Pneuma  (corresponding  to  the  Hebrew  word  Rooagh  in  the  Old  Testament) 
occurs,  it  has  reference  to  Evil  spirits  or  spirits  of  evil,  and  it  is  translated  in  the 
English  Authorised  Version  by  the  word  Spirit. 


Pneuma 


Latin 


English  Authorised  Version 


MAT. 

8  16 
10  1 

12  43 

,.  45 

MARK 

1  23 
„  26 
,,27 

3  11 

»  80 

5  2 

,.  8 

„  13 

6  7 

7  25 

9  17 
„  20 
„  25 

,,   ,5 

LUKE 

4  33 
„  36 

6  18 

7  21 

8  2 
„  29 

9  39 
„  42 

10  20 

11  24 
„  26 

13  11 
24  37 

„  39 

ACTS 

5  16 

8  7 
16  16 
„  18 
19  12 

„  13 

„  15 
„  16 

ROM. 

8  15 
11  8 


spiritus 


Spiritus 
spiritus 


dsemonium 
spiritus 


dsemonium 
spiritus 


he  cast  out  the  spirits  with  his  word, 

gave  them  power  against  unclean  spirits,  to  cast  them  out, 

When  the  unclean  spirit  is  gone  out  of  a  man, 

Then  goeth  he,  and  taketh  .  .  .  seven  other  spirits  more  wicked 

there  was  in  their  synagogue  a  man  with  an  unclean  spirit ', 
when  the  unclean  spirit  had  torn  him,  ...  he  came  out  of  him. 
with  authority  commandeth  he  even  the  unclean  spirits,  and  they 

do  obey  him, 
unclean  spirits,  when  they  saw  him, .  .  .  cried,  .  . .  Thou  art  the 

Son  of  God. 

they  said,  He  hath  an  unclean  spirit. 

there  met  him  out  of  the  tombs  a  man  with  an  unclean  spirit, 
he  said  .  .  .  Come  out  of  the  man,  thou  unclean  spirit. 
the  unclean  spirits  went  out,  and  entered  into  the  swine  : 
and  gave  them  power  over  unclean  spirits  ', 
a  ...  woman,  whose  young  daughter  had  an  unclean  spirit, 
I  have  brought  unto  thee  my  son,  which  hath  a  dumb  spirit ; 
when  he  saw  him,  .  .  .  the  spirit  tare  him  ; 
he  rebuked  the  foul  spirit,  saying  unto  him, 
Thou  dumb  and  deaf  spirit,  I  charge  thee,  come  out  of  him, 

there  was  a  man,  which  had  a  spirit  of  an  unclean  devil, 

he  commandeth  the  unclean  spirits,  and  they  come  out. 

they  that  were  vexed  with  unclean  spirits  :  .  .  .  were  healed. 

he  cured  many  ...  of  evil  spirits  ; 

certain  women,  which  had  been  healed  of  evil  spirits 

he  had  commanded  the  unclean  spirit  to  come  out 

a  spirit  taketh  him,  .  .  .  and  it  teareth  him  that  he  foameth 

Jesus  rebuked  the  unclean  spirit,  and  healed  the  child, 

rejoice  not,  that  the  spirits  are  subject  unto  you ;  but  rather 

when  the  unclean  spirit  is  gone  out  of  a  man, 

Then  goeth  he,  and  taketh  to  him  seven  other  spirits  more  wicked 

a  woman  which  had  a  spirit  of  infirmity  eighteen  years, 

they  were  terrified  .  .  .  and  supposed  that  they  had  seen  a  spirit- 

a  spirit  hath  not  flesh  and  bones,  as  ye  see  me  have. 

bringing  .  .  .  them  . . .  vexed  with  unclean  spirits :  and  they  were 

healed 

unclean  spirits,  .  .  .  came  out  of  many  that  were  possessed 
a  certain  damsel  possessed  with  a  spirit  of  divination 
Paul,  .  .  .  said  to  the  spirit,  I  command  thee  .  . .  come  out  of  her. 
from  his  body  were  brought  .  .  .  aprons,  .  .  .  and    the   evil  spirits 

went  out  of  them, 
exorcists,  took  upon  them  to  call  over  them  which  had  evil  spirits 

the  name  of  the  Lord 

the  evil  spirit  answered  .  .  .  Jesus  I  know,  and  Paul .  .  .  who  are  ye  ? 
the  man  in  whom  the  evil  spirit  was  leaped  on  them, 

ye  have  not  received  the  spirit  of  bondage  again  to  fear ;  [see, 

God  hath  given  them  the  spirit  of  slumber,  eyes  that  they  should  not 


62 


V.  PNEUMA  (SPIRIT  OR  BREATH   OF  LIFE) 


Pneuma 


Latin 


English  Authorised  Version 


I.  COB. 
2  12 

EPH. 

2  2 

I.  TIM. 
4      1 
I.  PET.     ! 

3  19    ! 

I.  JOHN 

4  3 
„     6 

REV. 

16  13 

„    14 
18     2 


spiritus 


Now  we  have  received,  not  the  spirit  of  the  world,  but 

prince  of  the  power  of  the  air,  the  spirit  ...  in  the  children  of 
disobedience : 

latter  times  some  .  .  .  giving  heed  to  seducing  spirits  ...  of  devils ; 
By  which  also  he  went  and  preached  unto  the  spirits  in  prison ; 

every  spirit  that  confesseth  not  that  Jesus  Christ  is  come  .  .  .  not  of 

God: 
Hereby  know  we  ...  the  spirit  of  error. 

three  unclean  spirit?  like  frogs  .  .  .  out  of  the  mouth  of  the  dragon, 

they  are  the  spirits  of  devils,  working  miracles, 

Babylon  the  great  is  fallen,  . .  .  habitation  ...  of  every  foul  spirit, 


V.  Pneuma  (Spirit  or  Breath  of  life)  in  Man. 

In  the  five  following  places  in  the  New  Testament  Scriptures,  where  the  Greek 
word  Pneuma  (corresponding  to  the  Hebrew  word  Rooagh  in  the  Old  Testament) 
occurs,  it  has  reference  to  the  Breath  as  the  source  of  life  in  Man,  and  returning  to 
God  the  giver  of  it,  at  death ;  and  it  is  translated  in  the  English  Authorised 
Version  by  the  words, 

Spirit  in  3  places         Spirit  (breath)  1  place        Life  (breath)  1  place 


Pneuma 

Latin 

English  Authorised  Version 

LUKE 

8  55 

spiritus 

her  spirit  came  again,  and  she  arose  straightway  : 

ACTS 

7  59 

Spiritus 

Stephen,  calling  upon  God,  and  saying,  Lord  Jesus,  receive  my  spirit. 

JAS. 

2  26 

spiritus 

as  the  body  without  the  spirit  *  (breath)  is  dead, 

REV. 

. 

11    11 

»> 

the  Spirit*  of  life  from  God  entered  into  them, 

13  15 

M 

he  had  power  to  give  life*  (breath)  unto  the  image  of  the  beast, 

VI.  Pneuma  (The  Spirit,  Thoughts,  Desires,  Affections,  &c.,  of  the 
Mind  of  Man). 


In  the  folio  wing  fifty -three  places  in  the  New  Testament  Scriptures,  where  the 
Greek  word  Pneuma  (corresponding  to  the  Hebrew  word  Rooagh  in  the  Old 
Testament)  occurs,  it  has  reference  to  the  Thoughts,  Desires,  Affections,  &c.,  good 


VI.   PNEUMA   (THOUGHTS,   DESIRES,   AFFECTIONS) 


63 


or  eml,  as  breathed  forth  from  the  Mind  of  man,  and  it  is  translated  in  the  English 
Authorised  Version  by  the  word  Spirit. 


Pneuma 


MAT. 
5  3 

26  41 

MARK 

14  38 

LUKE 

1  47 

9  55 

ACTS 

17  16 

18  5 

„  25 

19  21 

20  22 

KOM. 

1  9 

2  29 

7  6 

8  10 
„  16 

12  11 

I.  COR. 

2  11 

4  21 

5  3 
„  4 
„  5 

6  20 

7  34 
12  10 
14  2 
„  14 
„  15 

»»  »» 
„  16 

„  32 
16  18 

II.  COR. 

2  13 
4  13 
7  1 
„  13 

11  4 

12  18 

GAL. 

6  18 

EPH. 

4  23 

COL. 

2  5 

I.  THES. 

5  23 

II.  THES. 
2   2 

I.  TIM. 
4  12 


Latin 


spiritus 
Spiritus 

»> 
spiritus 


instabat 

verbo 
spiritus 
Spiritus 
spiritus 


Spiritus 
spiritus 


spiritus 

?> 

Spiritus 
spiritus 


English  Authorised  Version 


Blessed  are   the  poor  in  spirit :   for  their's  is   the  kingdom   of 

heaven, 
the  spirit  indeed  is  willing,  but  the  flesh  is  weak. 

The  spirit  truly  is  ready,  but  the  flesh  is  weak. 

my  spirit  hath  rejoiced  in  God  my  Saviour. 
Ye  know  not  what  manner  of  spirit'''  ye  are  of. 

spirit  was  stirred  in  him,  when  he  eaw  the  city . . .  given  to  idolatry. 
Paul  was  pressed  in  the  spirit,-''  and  testified 

being  fervent  in  the  spirit,  he  spake  and  taught  diligently 
Paul  purposed  in  the  spirit,  ...  to  go  to  Jerusalem, 
behold,  I  go  bound  in  the  spirit  unto  Jerusalem, 

God  is  my  witness,  whom  I  serve  with  my  spirit  in  the  gospel 

he  is  a  Jew,  which  is  one  inwardly ;  ...  in  the  spirit, 

that  we  should  serve  in  newness  of  spirit,  and  not  hi ...  the  letter. 

the  Spirit  is  life  because  of  righteousness. 

beareth  witness  with  our  spirit,  that  we  are  the  children  of  God : 

Not  slothful  in  business ;  fervent  hi  spirit ',  serving  the  Lord  ; 

what  man  knoweth  the  things  of  a  man,  save  the  spirit  of  man  .  .  . 

in  him  ? 
shall  I  come  unto  you  with  a  rod,  or  in  love,  and  in  the  spirit  of 

meekness  ? 

I  verily,  as  absent  in  body,  but  present  in  spirit,  have  judged 
when  ye  are  gathered  together,  and  my  spirit,  with  the  power 
that  the  spirit  may  be  saved  in  the  day  of  the  Lord  Jesus, 
glorify  God  in  your  body,  and  in  your  spirit,'''  which  are  God's. 
that  she  may  be  holy  both  in  body  and  in  spirit : 
to  another  discerning  of  spirits  ; 
howbeit  in  the  spirit  he  speaketh  mysteries, 
if  I  pray  in  an  unknown  tongue,  my  spirit  prayeth,  but 
will  pray  with  the  spirit,  and  I  will  pray  with  the  understanding 
will  sing  with  the  spirit,  and  I  will  sing  with  the  understanding 
when  thou   shalt   bless  with  the  spirit,  how  shall  he  ...  say 

Amen 

the  spirits  of  the  prophets  are  subject  to  the  prophets, 
they  have  refreshed  my  spirit  and  your's  : 

I  had  no  rest  in  my  spirit,  because  I  found  not 

We  having  the  same  spirit  of  faith,  according  as  it  is  written, 

let  us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and  spirit, 

Titus,  because  his  spirit  was  refreshed  by  you  all. 

if  ye  receive  another  spirit,  which  ye  have  not  received, 

walked  we  not  in  the  same  spirit  ?  ...  in  the  same  steps  ? 

the  grace  of  our  Lord  Jesus  Christ  be  with  your  spirit- 

be  renewed  in  the  spirit  of  your  mind ; 

though  I  be  absent  in  the  flesh,  yet  am  I  with  you  in  the  spirit, 

I  pray  God  your  whole  spirit  and  soul  and  body  be  preserved 

be  not  soon  shaken  hi  mind,  .  .  .  neither  by  spirit,  ...  as  from  us, 

be  thou  an  example  ...  in  spirits  in  faith,  in  purity. 


64 


VI.   PNEUMA  (THOUGHTS,  DESIRES,  AFFECTIONS) 


Pneuma 


Latin 


English  Authorised  Version 


II.  TIM. 

4  22 

I'HILKM. 

25 

HEB 

4  12 

12    9 
„   23 

JAS. 

4    5 

I.  PET. 

3  4 

I.  JOHN 

4  1 
»»      it 

,    2 


spiritus 


The  Lord  Jesus  Christ  be  with  thy  spirit. 

The  grace  of  our  Lord  Jesus  Christ  be  with  your  spirit 

word  of  God  .  .  .  piercing  even  to  the  dividing  asunder  of  soul  and 

spirit, 

much  rather  be  in  subjection  unto  the  Father  of  spirits,  and  live? 
to  God  the  judge  of  all,  and  to  the  spirits  of  just  men  made  perfect, 

The  spirit  that  dwelleth  in  us  lusteth  to  envy  ? 
ornament  of  a  meek  and  quiet  spirit,  ...  of  great  price. 

Beloved,  believe  not  every  spirit, 

but  try  the  spirits  whether  they  are  of  God  : 

Every  spirit  that  confesseth  that  Jesus  Christ  is  come  in  the  flesh 


PNEUMA  IN  AN  ADJECTIVE  FORM. 

The  Greek  word  Pneumaticos  the  adjective  of  Pneuma,  occurs  in  the  following 
twenty-six  places  in  the  Greek  New  Testament ;  and  is  translated  in  the  Latin  Ver- 
sions of  these  Scriptures  by  the  word  Spiritualis  (spiritual).  It  is  contrasted  with 
the  Greek  word  Psukikos  (Animalis),  natural  (see  page  32). 

The  translation  of  Pneuma  in  the  English  Authorised  Version,  in  the  quotations 
following,  is  in  italics. 


ROM. 

1  11 
7  14 

15  27 

I.  COR. 

2  13 
„  15 

3  1 
9  11 

10  8 
„  4 

12  1 

14  1 
,,  37 

15  44 

„  46 

GAL. 
6   1 

EPH. 

1  3 

5  19 

6  12 

COL. 

1  9 

3  16 

1  PET. 

2  6 


that  I  may  impart  unto  you  some  spiritual  gift 

For  we  know  that  the  law  is  spiritual :  but  I  am  carnal, 

if  the  Gentiles  have  been  made  partakers  of  their  spiritual  things, 

Comparing  spiritual  things  with  spiritual. 

he  that  is  spiritual  judgeth  all  things, 

I  ...  could  not  speak  unto  you  as  unto  spiritual, 

If  we  have  sown  unto  you  spiritual  things, 

And  did  all  eat  the  same  spiritual  meat ; 

And  did  all  drink  the  same  spiritual  drink  :  for  they  drank  of  that  spiritual 

Eock  that  followed  them  :  and  that  Rock  was  Christ, 
concerning  spiritual  gifts,  ...  I  would  not  have  you  ignorant, 
desire  spiritual  gifts, 

If  any  man  think  himself  to  be  a  prophet,  or  spiritual, 
it  is  raised  a  spiritual  body.  .  .  .  there  is  a  spiritual  body, 
that  was  not  first  which  was  spiritual .  .  .  afterward  that  which  is  spiritual. 

ye  which  are  spiritual,  restore  such  an  one 

hath  blessed  us  with  all  spiritual  blessings 

speaking  ...  in  psalms  and  hymns  and  spiritual  songs, 

against  spiritual  wickedness  in  high  places. 

be  filled  ...  in  all  wisdom  and  spiritual  understanding ; 
teaching  ...  in  psalms  and  hymns  and  spiritual  songs, 

Ye  also  . . .  are  built  up  a  spiritual  house, ...  to  offer,  up  spiritual  sacrifices, 


PAET    IV. 


THE  MORTALITY   OF  MAN 


AS    SET    FORTH 


I.  IN   THE   OLD  TESTAMENT   SCEIPTUEES. 


1  THE  Immortality  of  the  Soul '  is  a  doctrine  of  Heathen  Origin.  It  was  held  by 
the  Pagan  Priests  of  Chaldea,  Babylonia,  and  Egypt,  centuries  before  the  Christian 
Era;  and  by  Pythagoras  the  Philosopher,  who  taught  the  pre-existence  and 
transmigration  of  souls.  After  him  it  was  taught  by  Socrates,  a  most  celebrated 
heathen  philosopher,  and  after  him  by  Plato  and  the  Platonists,  from  which 
sect  sprang  some  of  the  earliest  heresies  of  the  Christian  Church  of  the  first  four 
centuries.  The  doctrine  of  the  existence  of  the  soul  or  spirit  of  man  in  happiness 
or  misery  after  death,  independent  of  the  body,  is  nowhere  to  be  found  in  the  Old 
or  New  Testament  Scriptures ;  whilst  in  the  New  Testament  the  Eesurrection  of 
the  body  is  everywhere  held  up  as  the  great  central  hope  of  the  Christian  Church. 

The  words  Immortal,  Immortality,  Incorruptible,  Incorruption  are  not  to  be 
found  in  any  of  the  Canonical  books  of  the  Old  Testament  Scriptures  of  the  English 
Authorised  Version;  nor  are  there  any  words  corresponding  to  them  in  their 
meaning  to  be  found  in  any  of  the  Canonical  books  of  the  Hebrew,  Greek,  or  Latin 
Scriptures ;  but  they  are  found  in  the  Apocryphal  books  of  the  Greek,  Latin,  and 
English  Bibles,  where  they  have  reference  only  to  God  and  righteous  men,  as  in  the 
following  twelve  quotations  : 

(1.)  The  Greek  word  Athanatos  (immortal)  occurs  in  two  places ; 

WISD. 

1  15         for  righteousness  is  immortal : 

ECCI.ESIASTICUS 

17  30          all  things  cannot  be  in  men,  because  the  son  of  man  is  not  immortal. 

(2.)  The  Greek  word  Athanasia  (immortality)  occurs  in  five  places : 

WISD. 

3  4      [v.  1,  souls  of  the  righteous]  ...  yet  is  their  hope  full  of  immortality. 

4  1      virtue:  .  .  .  the  memorial  thereof  is  immor tal: 

8  13      [v.  1,  Wisdom]  ...  by  the  means  of  her  I  shall  obtain  immortalityt 
„  17      to  be  allied  unto  wisdom  is  immortality ; 
15     3      righteousness :  to  know  thy  power  is  the  root  of  immortality. 


66  THE  OLD  TESTAMENT 

(3.)  The  Greek  word  Aphtliarsia  (incorruption)  occurs  in  three  places : 

WISD. 

2  23      God  created  man  to  be  immortal,  ...  an  image  of  his  own  eternity. 

v.  24.  Nevertheless  through  envy  of  the  devil  came  death  into  the  world : 
6  18      [v.  12,  Wisdom]  .  .  .  the  keeping  of  her  laws ;  ...  is  the  assurance  of  incor- 
ruption ; 
„  19      and  incorruption  maketh  us  near  unto  God  : 

(4.)  The  Greek  word  AphtJiartos  (incorruptible)  is  applied  to  God  in  two  places  : 

WISD. 

12    1      thine  incorruptible  Spirit  is  in  all  things. 

18    4      the  uncorrupt  (incorruptible)  light  of  the  law  was  to  be  given  unto  the  world. 


(1.)  The  Greek  word  Brotos  (mortal)  occurs  in  the  following  sixteen  places  of 
the  Greek  Septuagint,  as  the  translation  of  the  Hebrew  words  Adam l  (earthy,  as 
made  from  earth),  Enosh 2  (mortal),  and  Bashar5  (flesh),  as  expressive  of  man's 
fallen  state : 

JOB 

4  17  Shall  mortal  man 2  (brotos)  be  more  just  than  God  ? 

9    2  how  should  man  2  (brotos)  be  just  with  God  ? 

10  4  Hast  thou  eyes  of  flesh*  (brotos)  ? 

11  12       though  man  l  (brotos)  be  born  like  a  wild  ass's  colt. 

14  1       Man l  (brotos)  that  is  born  of  a  woman  is  of  few  days, 

„    10      man l  (brotos)  dieth,  and  wasteth  away  .     .  and  where  is  he  ? 

15  14      What  is  man"  (brotos),  that  he  should  be  clean? 

25    4  How  then  can  man 2  (brotos)  be  justified  with  God  ? 

28    4  the  waters  .  .  .  are  dried  up,  they  are  gone  away  from  men*  (brotos). 

„    18  [v.  12,  understanding]  .  .  .  Man 2  (brotos)  knoweth  not  the  price  thereof ; 

32  8  there  is  a  spirit  in  man 2  (brotos) :  .  .  .  the  Almighty  giveth  .  .  .  understanding. 
„   21  Let  me  not,  .  .  .  accept  any  man's  '*  (brotos)  person, 

33  12       I  will  answer  thee,  that  God  is  greater  than  man  2  (brotos). 

34  15      All  flesh  shall  perish  together,  and  man 1  (brotos)  shall  turn  again  unto  dust. 
36  25      Every  man  may  see  it ;  man  2  (brotos)  may  behold  it  afar  off. 

„    28      the  clouds  do  drop  and  distil  upon  man  l  (brotos)  abundantly. 

(2.)  The  Greek  word  Thneetos  (mortal)  occurs  in  the  two  following  places  of  the 
Greek  Septuagint  as  the  translation  of  the  Hebrew  word  Adam  (earthy,  as  made 
from  earth) : 

PROV. 

3  13      Happy  is  the  man  that  findeth  wisdom,  and  the  man  (thneetos)  that  getteth 

understanding. 
20  24      Man's  goings  are  of  the  LORD  ;  how  can  a  man  (thneetos)  then  understand 

(3.)  The  Greek  word  Thneetos  (mortal)  occurs  four  times  in  the  Apocrypha  of 
the  English  Authorised  Version : 

WISD. 

711  myself  also  am  a  mortal  man,  like  to  all,  .  .  .  made  of  the  earth, 
9  14      the  thoughts  of  mortal  men  are  miserable,  , 

15  17       being  mortal,  he  worketh  a  dead  thing  with  wicked  hands : 

II.  MACC. 

9  12      a  man  that  is  mortal  should  not  proudly  think  ...  as  if  he  were  God. 


THE   MORTALITY  OF  MAN  67 

The  Biblical  view  of  Man's  mortality  is  found  in  the  opening  chapters  of 
Revelation.  In  Gen.  ii.  7-9  we  read :  '  The  LORD  God  formed  man  of  the  dust  of 
'  the  ground,  and  breathed  into  his  nostrils  the  breath  of  life ;  and  man  became  a 
'  living  soul.  And  the  LORD  God  planted  a  garden '  (paradise,  LXX)  '  eastward  in 
'  Eden  ;  and  there  he  put  the  man  whom  he  had  formed.  And  out  of  the  ground 
'  made  the  LORD  God  to  grow  every  tree  that  is  pleasant  to  the  sight,  and  good  for 
'  food ;  the  tree  of  life  also  in  the  midst  of  the  garden '  (paradise,  LXX),  '  and  the 
'  tree  of  knowledge  of  good  and  evil.'  Ver.  16, 17  :  '  And  the  LORD  God  commanded 
'  the  man,  saying,  Of  every  tree  of  the  garden '  (paradise,  LXX)  '  thou  mayest  freely 
'  eat :  But  of  the  tree  of  the  knowledge  of  good  and  evil,  thou  shalt  not  eat  of  it :  for 
'  in  the  day  that  thou  eatest  thereof  thou  shalt  surely  die '  (marg.,  dying  thou  shalt 
die) ;  implying  that  mortality  was  to  set  in  from  the  very  hour  he  ate  of  it. 

In  chap.  iii.  1-7  the  serpent  appears  on  the  scene  as  the  Tempter ;  '  And  he  said 
'  unto  the  woman,  Yea,  hath  God  said,  Ye  shall  not  eat  of  every  tree  of  the  garden*!' 
(paradise,  LXX).  '  And  the  woman  said  unto  the  serpent,  We  may  eat  of  the  fruit 
'  of  the  trees  of  the  garden  '  (paradise,  LXX) :  '  But  of  the  fruit  of  the  tree  which  is 
'  in  the  midst  of  the  garden '  (paradise,  LXX),  '  God  hath  said,  Ye  shall  not  eat  of 
'  it,  neither  shall  ye  touch  it,  lest  ye  die.  And  the  serpent  said  unto  the  woman, 
'  Ye  shall  not  surely  die  :  For  God  doth  know  that  in  the  day  ye  eat  thereof,  then 
'  your  eyes  shall  be  opened,  and  ye  shall  be  as  gods,  knowing  good  and  evil.  And 
1  when  the  woman  saw  that  the  tree  was  good  for  food,  and  that  it  was  pleasant  to 
'  the  eyes,  and  a  tree  to  be  desired  to  make  one  wise,  she  took  of  the  fruit  thereof, 
'  and  did  eat,  and  gave  also  unto  her  husband  with  her ;  and  he  did  eat.  And  the 
'  eyes  of  them  both  were  opened,  and  they  knew  that  they  were  naked.'  Then 
comes  the  curse,  ver.  19  :  'In  the  sweat  of  thy  face  shalt  thou  eat  bread,  till  thou 
'  return  unto  the  ground ;  for  out  of  it  wast  thou  taken :  for  dust  thou  art,  and 
'  unto  dust  shalt  thou  return.'  And  then  the  first  step  in  the  carrying  out  of 
the  sentence,  ver.  22  :  '  The  LORD  God  said,  Behold,  the  man  is  become  as  one  of 
'  us,  to  know  good  and  evil :  and  now  lest  he  put  forth  his  hand,  and  take  also  of 
'  the  tree  of  life,  and  eat,  and  live  for  ever  : '  ver.  23  :  '  Therefore  the  LORD  God  sent 
'  him  forth  from  the  garden '  (paradise,  LXX)  '  of  Eden,'  .  .  .  ver.  24 :  '  and  he 
'  placed  in  the  east  of  the  garden '  (paradise,  LXX)  '  of  Eden  cherubims,  and  a 
'  flaming  sword  which  turned  every  way,  to  keep  the  way  of  the  tree  of  life.' 

From  the  above  quotation  we  learn,  that  man  was  created  from  dust,  a  material 
Organism  or  body,  perfect  in  every  part,  fitted  for  the  exercise  of  all  the  powers 
and  faculties  of  mind  and  body  for  which  he  was  created,  through  the  means  of 
the  senses,  of  seeing,  hearing,  &c.,  with  which  he  was  endowed,  and  which  were  in 
the  body ;  but,  different  from  all  the  lower  Animals,  he  was  gifted  with  the  power 
of  Reason,  by  which  he  would  be  able  to  know  and  understand,  and  follow  the  will 
of  his  Creator,  when  revealed.  But  this  Organism  or  body  was  lifeless,  until  4  God 
breathed  into  man's  nostrils  the  breath  of  life ; '  then,  and  not  till  then,  life  and 
motion  became  apparent  in  every  part,  and  man  '  became  a  living  soul,'  or  person; 
capable  of  exercising  all  those  powers  of  mind  and  body  with  which  God  had 
endowed  his  Organism,  and  would  have  continued  to  use  them,  and  for  ever,  but 
for  the  sin  of  disobedience,  by  reason  of  which  he  was  to  be  deprived  of  the 
perpetual  use  and  exercise  of  them,  and  was  to  realise  the  dreadful  sentence  of 
the  curse,  in  being  driven  out  of  the  Paradise  of  Eden,  with  death  and  mortality 
begun. 

It  is  important  to  observe  the  translation  '  thou,'  (so  frequently  used  throughout 
the  passage),  and  the  absence  of  any  allusion  to  the  word  body  in  the  sentence 
pronounced.  '  In  the  sweat  of  thy  face  shalt  thou  eat  bread,  till  thou  return 
unto  the  ground ;  for  out  of  it  wast  tliou  taken :  for  dust  thou  art,  and  unto 
dust  shalt  thou  return.'  All  through,  it  is  '  thou  '  as  a  person  composed  of  body, 

F2 


68  THE  OLD  TESTAMENT 

soul,  and  spirit,  in  a  living  material  Organism  or  body  that  is  addressed,  and  not 
his  body,  which  was  only  a  part  of  his  person.  It  was  not  in  any  part  of  his 
personality  he  was  to  die,  for  that  would  not  be  the  death  of  the  person,  but  in  the 
whole  personality,  including  necessarily  every  part  of  the  personality,  and  this  is 
very  clearly  stated  in  all  passages  of  the  Old  and  New  Testament,  when  death  is 
referred  to.  We  do  not  say  of  any  persons,  when  dead,  that  their  body  is  dead,  but 
'  he,'  '  she,'  '  tliey  '  (meaning  the  person  or  persons)  are  dead ;  and  this  is  exactlj- 
the  Bible  language  everywhere  when  the  death  of  man  is  referred  to. 

The  Biblical  view  of  death,  therefore,  is  a  perfect  cessation  of  all  the  poivers  and 
faculties  of  mind  and  body,  as  they  have  been  exercised  in  a  living  material 
Organism  or  body,  when  '  the  dust  shall  return  to  the  earth  as  it  was ;  and  the 
spirit,'  that  is  the  breath  or  life  of  all  men  (good  or  bad), '  shall  return  unto  God  who 
gave  it,"  Eccl.  xii.  7. 

But  this  cessation  of  life  in  man  by  the  removal  of  breath,  is  not  only  stated  in 
very  many  places  in  the  Old  Testament,  by  the  words  '  die '  and  '  death,'  but  the 
word  extinction,  and  various  other  words  of  a  kindred  meaning,  such  as  destroy, 
cut  off,  consume,  devour,  swallow  up,  cut  down,  and  quench,  are  used  in  the  English 
Authorised  Version  to  express  the  means  of  man's  perfect  and  complete  extinction 
by  death,'  whilst  the  words  destruction,  perish,  silence,  corruption,  the  pit,  extinct, 
and  extinguished  (as  a  marginal  reading  of  consume  and  put  out),  point  to  the 
complete  state  and  character  of  that  extinction  ;  as  in  the  following  Sections,  where 
nine  hundred  and  twenty-four  quotations  from  the  Old  Testament  Scriptures  are 
given  as  the  translation  of  the  Hebrew  words  in  the  following  seventy-seven  Sections, 
the  Summary  of  which  translations  is  in  the  Tabulated  form  following  ;  all  marginal 
leadings  being  within  brackets  : — 

1.  DESTROY  266  places,  (break)  3,  (cut  off)  3,  (destruction)  2,  (swallow  up)  2,  (beat  in 

pieces)  2,  (wasted)  1,  (blot  out)  1,  (cut  down)  1,  (crush)  1,  (beat  down)  1,  (make 
guilty)  1,  (repossess)  1,  (bereave)  1,  utterly  destroy  (40),  destroyer  (7). 

Total  333. 

2.  DESTRUCTION  55  places,  (breaking)  5,  (breach)  1,  (cutting  off)  1,  (treading  down) 

1,  utter  destruction  (2).  Total  65. 

3.  CUT  OFF  145  places,  utterly  cut  off  (2).  Total  147. 

4.  CONSUME  101  places,  (devour)  1,  (make  an  end)  1,  (melted)  1,  (extinguish)  1, 

^taken  away)  1,  consume  away  (4),  consume  away  (melted  away)  1,  utterly 
consume  (1),  consumption  (4),  consummation  (1).  Total  117. 

5.  DEVOUR  98  places,  (swallow  up)  1.  Total  99. 

6.  PERISH  67  places,  (destruction)  1,  (cut  off)  1,  (consume)  1,  (passing)  1,  (pass 

away)  1,  ready  to  perish  (4),  cause  to  perish  (3),  surely  perish  (2),  utterly 

perish  (1).  Total  82. 

7.  SWALLOW  UP  25  places,  swalloiv  doivn  (1).  Total  26. 

8.  AN  END  13  places,  full  end  (8),  utter  end  (2).  Total  23. 

9.  CUT  DOWN  7  places,  (shorn)  1,  (brought  to  silence)  1.  Total  9. 

10.  PUT  OUT  6  places,  (extinguish)  1.  Total  7. 

11.  SILENCE  2  places,  brought  to  silence  (1),  (cut  off)  1,  silent  (1),  (cut  off)  1.  Total  6. 

12.  CORRUPTION  4  places,  (pit)  1.  Total  5. 

13.  EXTINCT  2  places.     14.  QUENCH  2  places.     15.  PIT  1  place.  Total  5. 

Total  924! 
»% 

In  the  following  sections  (1-77),  the  quotations  have  reference  mainly  to 
God's  judgments  upon  the  nations  of  the  world,  as  well  upon  the  Israelites  for 
their  sins,  in  cutting  off  and  consuming  them  by  death,  as  also  their  cities,  and 


THE   MORTALITY   OF  MAN  CO 

palaces,  &c.,  as  necessarily  including  their  inhabitants  ;  also  the  desolation  of  their 
land  by  sword,  famine,  and  pestilence,  as  the  means  of  destroying  the  people  of  the 
land :  but  in  none  of  these  quotations,  nor  in  any  other  passages  of  the  Old 
Testament  Scriptures,  is  there  any  reference  to,  or  statement  of  any  further  punish- 
ment of  them  after  death,  in  any  state  apart  from  the  body,  until  their Eesurrecti on  : 
the  name  of  Gehenna  (hell),  first  noticed  by  our  Lord  in  the  New  Testament,  as  the 
place  of  the  punishment  of  the  lost,  being  unknown  to  the  writers  of  the  Old 
Testament,  except  in  a  literal  sense,  as  the  Valley  of  Hinnom,  a  valley  outside  the 
walls  of  Jerusalem.  Nor,  on  the  other  hand,  is  there  any  mention  of  the  existence 
of  the  righteous,  or  of  the  souls,  or  of  the  spirits  of  the  righteoits,  in  any  place  of 
happiness  after  death  apart  from  their  bodies  until  their  Eesurrection. 

In  Section  78,  the  non-existence  of  man  after  death  is  referred  to  in  twenty-five 
places,  in  the  expressions,  '  I  am  not,'  '  no  more,'  &c. 

In  Section  79,  there  is  reference  to  man's  creation  from  dust,  his  return  to  dust, 
his  sleep,  or  rest,  or  lying  doivn,  in  dust,  and  his  resurrection  from  dust. 

In  Sections  80-83,  the  sleep  of  man  in  death  is  referred  to  in  sixty-eight  places  ; 
the  figure  sleep  implying  a  state  of  unconsciousness,  of  all  the  powers  and  faculties 
of  mind  and  body,  death  being  a  long  sleep ;  and  pointing,  necessarily,  to  an  awakening 
and  resuscitation  of  them. 

In  Section  84,  in  the  translations,  gave  up  the  ghost,  yielded  up  the  ghost,  there  is 
no  wrord  for  ghost  in  the  Hebrew,  Greek,  or  Latin  texts. 

In  Section  85,  there  are  a  series  of  quotations  from  the  Old  Testament 
Scriptures  on  this  subject,  but  in  none  of  them  is  there  any  mention  of  happiness 
or  punishment  after  death  except  in  a  Resurrection  body. 

In  the  following  eighty-four  Sections  the  translations  of  the  several  Hebrew 
words  are  in  italics,  and  all  marginal  readings  are  placed  within  brackets. 

An  Asterisk  (*)  indicates  that  the  Authorised  and  Revised  Versions,  in  the  text  or 
marginal  readings,  differ  as  to  the  translation. 


1.  "HX  (Abad),  perish  60  places,  ready  to  perish  (4),  cause  to  perish  (3),  surely - 
perish  (2),  utterly -perish  (1),  destroy  (48),  destruction  (1).  Total  119. 

EX. 

10  7  knowest  thou  not  yet  that  Egypt  is  destroyed  ? 
LEV. 

23  30  the  same  soul  will  I  destroy  from  among  his  people. 
26  38  ye  shall  perish  among  the  heathen, 

NUMB. 

16  33  they  perished  from  among  the  congregation. 

17  12  Behold,  we  die,  ice  perish?'' 
„    „  we  all  perish.-'' 

21  30  Heshbon  is  perished  even  unto  Dibon,  and  we  have  laid  them  waste 

24  19  he  ...  shall  destroy  him  that  remaineth  of  the  city. 
DEUT. 

4  26  ye  shall  soon  utterly-perish  from  off  the  land 

7  10  repayeth  them  that  hate  him  to  their  face,  to  destroy  them  : 

„  20  the  LORD  .  .  .  will  send  the  hornet  .  .  .  until  they  .  .  .  be  destroyed.* 

„  24  their  kings  .  .  .  thou  shalt  destroy-''  their  name  from  under  heaven : 

8  19  I  testify  against  you  .  .  .  that   ye  shall  surely-perish. 
,,20  As  the  nations  which  the  LORD  destroy eth:''  before  your  face, 
„  „  so  shall  ye  perish', 

93  so  shalt  thou  drive  them  out,  and  destroy-'''  them  quickly, 

11  4  the  LORD  hath  destroyed  them  unto  this  day; 


70 


THE  OLD  TESTAMENT 


DBUT. 
11  17 

26  5 

28  20 
,,  22 
,,  51 

..  63 
30  18 

JOSH. 

7  7 

23  13 
„  16 

JUDG. 

5  31 

II.  KINGS 

9  8 

10  19 

11  1 

18  7 

24  2 

KSTH. 

3  9 
„  13 

4  7 
.,  14 
„  16 

»»  »» 

7  4 

8  5 

.,  11 

9  6 

.,  12 
,,24 

,)  ), 

JOB 

4  7 
»  9 
,.  20 

6  18 

12  23 

20  7 

29  13 

PSAL. 

5  6 
9  3 
,,  & 
„  6 

10  16 

21  10 
37  20 
49  10 
68  2 
73  27 
80  16 
83  17 
92  9 

102  26 


lest  ye  perish  quickly  from  off  the  good  land  .  .  .  the  LORD  giveth  you. 

A  Syrian  ready  to  perish  was  my  father, 

The  LORD  shall  Bend  .  .  .  until  thou  be  destroyed,  .  .  .  until  thou  perish 

the  LORD  shall  smite  thee  .  .  .  they  shall  pursue  thee  until  thou  perish. 

shall  not  leave  thee  either  corn,  wine,  or  oil,  .  .  .  until  he  hare  destroyed'1 

thee. 

the  LORD  will  rejoice  over  you  to  destroy--'  you,  and  to  bring  you  to  nought ; 
I  denounce  unto  you  .  .  .  that  ye  shall  surety-perish, 

to  deliver  us  into  the  hand  of  the  Amorites,  to  destroy'-'-  us  ? 

they  shall  be  snares  .  .  .  until  ye  perish  from  off  this  good  land 

ye  shall  perish  quickly  from  off  the  good  land  ...  he  hath  given  unto  you. 

So  let  all  thine  enemies  perish,  O  LORD  : 

For  the  whole  house  of  Ahab  shall  perish  : 

Jehu  did  it  ...  that  he  might  destroy  the  worshippers  of  Baal. 

Athaliah  .  .  .  arose  and  destroyed  all  the  seed  royal. 

Neither  did  he   leave  of  the   people  .  .  .  but  .  .  .  for  the  king  of  Syria  had 

destroyed  them, 
the  LORD  sent  .  .  .  bands  .  .  .  against  Judah  to  destroy  it, 

If  it  please  the  king,  let  it  be  written  that  they  may  be  destroyed  : 

letters  were  sent  ...  to  destroy,  to  kill,  and  to  cause  to  perish,  all  Jews, 

the  money  that  Hainan  had  promised  .  .  .  for  the  Jews,  to  destroy  them* 

but  thou  and  thy  father's  house  shall  be  destroyed*  : 

so  will  I  go  in  unto  the  king,  .  .  .  and  if  /  perish, 

I  perish. 

we  are  sold,  ...  to  be  destroyed,  to  be  slain,  and  to  perish. 

the  letters  .  .  .  t o  destroy  the  Jews  ...  in  all  the  king's  provinces  : 

the  king  granted  the  Jews  ...  to  destroy,  to  slay,  and  to  cause  to  perish, 

in  Shushan  .  .  .  the  Jews  slew  and  destroyed  five  hundred  men. 

The  Jews  have  slain  and  destroyed  five  hundred  men  in  Shushan 

Hainan  .  .  .  the  enemy  of  all  the  Jews,  had  devised  .  .  .  to  destroy  them, 

and  had  cast  .  .  .  the  lot,  to  consume  them,  and  to  destroy  them ', 

who  ever  perished,  being  innocent  ?  or  where  were  the  righteous  cut  off? 

By  the  blast  of  God  they  perish,  and  by  the  breath  of  his  nostrils  .  .  .  consumed. 

They  are  destroyed  from  morning  to  evening  :  they  perish  for  ever 

they  go  to  nothing,  and  perish. 

He  increaseth  the  nations,  and  destroy eth  them : 

Yet  he  shall  perish  for  ever  .  .  .  they  .  .  .  shall  say,  Where  is  he  ? 

The  blessing  of  him  that  ivas  ready  to  perish  came  upon  nie : 

Thou  shalt  destroy  them  that  speak  leasing : 

mine  enemies  .  .  .  shall  fall  and  perish  at  thy  presence. 

thou  hast  destroyed  the  wicked,  thou  hast  put  out  their  name  for  ever 

thou  hast  destroyed  cities ;  their  memorial  is  perished  with  them. 

The  LORD  is  King  for  ever  .  .  .  the  heathen  are  perished  out  of  his  land. 

Their  fruit  shalt  thou  destroy  from  the  earth,  and  their  seed  from  .  .  .  men- 

the  wicked  shall  perish,  .  .  .  into  smoke  shall  they  consume  away. 

wise  men  die,  likewise  the  fool  and  the  brutish  person  perish, 

as  wax  melteth  before  the  fire,  so  let  the  wicked  perish 

they  that  are  far  from  thee  shall  perish :  thou  hast  destroyed  all  them  that 

It  is  burned  with  fire,  it  is  cut  down :  they  perish  at  Ihe  rebuke  of 

Let  them  be  confounded  ...  let  them  be  put  to  shame,  and  perish : 

lo,  thine  enemies,  O  LORD,  .  .  .  shall  perish ; 

They  shall  perish,  but  thou  shalt  endure  : 


THE   MORTALITY   OF  MAN 


71 


PSAL. 

119  95 
143  12 
146  4 

PEOV. 

11  10 
19    9 

21  28 
28  28 
31     6 

ECCL. 

7  15 
9    6 

ISA. 

26  14 

27  13 
41  11 
57     1 
60  12 

JEB. 

1  10 
6  21 
9  12 

12  17 
15    7 
18    7 
27  10 
„    15 

31  28 
40  15 
46    8 

48  8 
„    46 

49  38 
51  55 

EZKK. 

22  27 

25  7 
„    16 

26  17 

32  13 

DAN. 

2  12 

„  18 
,,24 

»«    »» 

JOEL 
1    11 

AMOS 

1  8 

2  14 

3  15 

OBAD. 
8 

12 

JONAH 
1      6 

„  14 
3    9 


The  wicked  have  waited  for  me  to  destroy  me  : 

cut  off  mine  enemies,  and  destroy  all  them  that  afflict  my  soul : 

His  breath  goeth  forth,  ...  in  that  very  day  his  thoughts  perish. 

when  the  wicked  perish,  there  is  shouting. 

A  false  witness  shall  not  be  unpunished,  and  he  that  speaketh  lies  shall  perish. 

A  false  witness  shall  perish : 

the  wicked  .  .  .  ivhen  they  perish,  the  righteous  increase. 

Give  strong  drink  unto  him,  that  is  ready  to  perish, 

there  is  a  just  man  that  perisheth  in  his  righteousness, 
their  love,  and  their  hatred,  and  their  envy,  is  now  perished ; 

thou  visited  and  destroyed  them,  and  made  all  their  memory  to  perish. 

they  shall  come  ivhich  were  ready  to  perish*  in  the  land  of  Assyria, 

they  that  strive  with  thee  shall  perish. 

The  righteous  perisheth,  and  no  man  layeth  it  to  heart : 

the  nation  and  kingdom  that  will  not  serve  thee  shall  perish ', 

I  have  ...  set  thee  over  the  nations  ...  to  pull  down,  and  to  destroy, 

I  will  lay  stumbling  blocks  .  .  .  the  neighbour  and  his  friend  shall  perish. 

the  land  perisheth  and  is  burned  up  like  a  wilderness, 

if  they  will  not  obey,  I  will  utterly  pluck  up  and  destroy  that  nation, 

/  ^v^ll  destroy  my  people,  since  they  return  not  from  their  ways. 

At  what  instant  I  shall  speak  concerning  a  nation,  .  .  .  to  destroy  it ; 

they  prophesy  a  lie  ...  that  I  should  drive  you  out,  and  ye  should  perish. 

they  prophesy  a  lie  ...  that  I  might  drive  you  out,  and  that  ye  might  perish, 

as  I  have  watched  over  them,  to  pluck  up,  .  .  .  and  to  destroy, 

wherefore  should  he  slay  thee,  .  .  .  and  the  remnant  in  Judah  perish  ? 

Egypt  .  .  .  saith,  .  .  .  /  ivill  destroy  the  city  and  the  inhabitants 

the  valley  also  shall  perish,  and  the  plain  shall  be  destroyed, 

Woe  .  .  .  O  Moab !  the  people  of  Chemosh  perisheth'''- : 

Elam,  and  ^vill  destroy  from  thence  the  king  and  the  princes, 

the  LORD  hath  spoiled  Babylon,  and  destroyed  out  of  her  the  great  voice  ; 

Her  princes  .  .  .  are  like  wolves  ...  to  shed  blood,  and  to  destroy  souls, 
/  ivill  cause  thee  to  perish  out  of  the  countries :  I  will  destroy  thee ; 
I  will  cut  off  the  Cherithims,  and  destroy  the  remnant  of  the  sea  coast. 
How  art  thou  destroyed,  that  wast  inhabited  of  seafaring  men, 
I  ivill  destroy  also  all  the  beasts  .  .  .  neither  shall  the  foot  of  man  trouble 
them  any  more, 

the  king  .  .  commanded  to  destroy  all  the  wise  men  of  Babylon, 
that  Daniel  and  his  fellows  shotdd  not  perish  with  the  rest 
the  king  had  ordained  to  destroy  the  wise  men  of  Babylon  : 
Daniel  went  in  ...  and  said  .  .  .  Destroy  not  the  wise  men 

0  ye  husbandmen  ;  howl,  .  .  .  the  harvest  of  the  field  is  perished. 

the  remnant  of  the  Philistines  shall  perish,  saith  the  LORD 
Therefore  the  flight  shall  perish  from  the  swift, 
the  houses  of  ivory  shall  perish, 

Shall  I  not  in  that  day,  .  .  .  destroy  the  wise  men  out  of  Edom, 

neither  shouldest  thou  have  rejoiced  over  .  .  .  Judah  in  ...  their  destruction  ; 

arise,  call  upon  thy  God,  .  .  .  that  we  perish  not. 

O  LORD,  .  .  .  let  us  not  perish  for  this  man's  life, 

"Who  can  tell  if  God  will  turn  and  repent,  .  .  .  that  ice  perish  not  ? 


72 


THE  OLD  TESTAMENT 


MIC. 

7    2 

ZEPH. 

25 

,,  13 

ZECH. 

9    5 


NUMB. 

24  20 
„   24 


The  good  man  is  perished  out  of  the  earth  :  and  there  is  none  upright 

0  Canaan,  .  ,  .  I  will  even  destroy  thee,  that  there  shall  be  no  inhabitant. 
he  will  .  .  .  destroy  Assyria  ;  and  will  make  Nineveh  a  desolation, 

the  king  shall  perish  from  Gaza,  and  Ashkelon  shall  not  be  inhabited. 
(Obed).    perish  1  place,  perish  (destruction)  1.  Total  2. 


PROV. 
27  20 


JOB 

26    6 
31  12 

PSAL. 

88  11 

PKOV. 

15  11 


his  latter  end  shall  be  that  he  perish*  (to  destruction)  for  ever. 
Chittim  .  .  .  shall  afflict  Eber,  and  he  also  shall  perish"'  for  ever. 

(Abaddoh).     destruction  1  place. 

Hell  (Sheol)  and  destruction*  are  never  (not)  full  ; 

(Abaddon),     destruction  4  places. 

Hell  (Sheol)  is  naked  before  him,  and  destruction*  hath  no  covering. 
it  is  a  fire  that  consumeth  to  destruction,* 


Total  1. 


Total  4 


ESTH. 

8  6 

9  5 


Shall  thy  loving  kindness  be  declared  in  the  grave  ?  ...  in  destruction*  ? 
Hell  (Sheol)  and  destruction*  are  before  the  LORD  : 
(Abdan).     destruction  2  places.  Total  2. 

how  can  I  endure  to  see  the  destruction  of  my  kindred? 

the  Jews  smote  all  their  enemies  with  .  .  .  slaughter,  and  destruction, 


cut  off  112  places,  utterly-cut  off  (1),  perish  (cut  off)  1,  cut 

Total  117. 


2.  ma  (Karath). 
down  (1),  destroy  (2). 

GEN. 

9  11      neither  shall  all  flesh  be  cut  off&ny  more  by  ...  a  flood; 
17  14       the  uncircumcised  man  child  .  .  .  that  soul  shall  be  cut  off 
that  the  land  perish  not  (be  not  cut  off)  through  the  famine. 


41  36 

EXOD. 

12  15 
,,    19 

30  33 
„   38 

31  14 

LEV. 

7  20 
„  21 
„  25 
„  27 

17  4 
„     9 
„    10 
,,    14 

18  29 

19  8 

20  3 
„  5 
„  6 

22  3 

23  29 
26  22 


that  soul  shall  be  cut  off  from  Israel. 

that  soul  shall  be  cut  off  from  the  congregation  of  Israel, 

shall  even  be  cut  off  from  his  people. 

shall  even  be  cut  off  from  his  people. 

that  soul  shall  be  cut  off  from  among  his  people. 

even  that  soul  shall  be  cut  off  from  his  people. 

even  that  soul  shall  be  cut  off  from  his  people. 

the  soul  that  eateth  it  shall  be  cut  off  from  his  people. 

even  that  soul  shall  be  cut  off  from  his  people. 

that  man  shall  be  cut  off  from  among  his  people : 

even  that  man  shall  be  cut  o/f  from  among  his  people. 

that  soul  .  .  .  will  cut  him  off  from  among  his  people. 

whosoever  eateth  it  shall  be  cut  off. 

the  souls  .  .  .  shall  be  cut  off  from  among  their  people. 

that  soul  shall  be  cut  off  from  among  his  people. 

that  man,  .  .  .  will  cut  him  off  from  among  his  people  ; 

that  man,  and  .  .  .  his  family,  and  will  cut  him  off, 

that  soul,  .  .  .  will  cut  him  off  from  among  his  people.1 

that  soul  shall  be  cut  off  from  my  presence  : 

whatsoever  soul  .  .  .  shall  not  be  afflicted  .  .  .  he  shall  be  cut  off 

I  will  also  .  .  .  destroy  your  cattle,  and  make  you  few  in  number ; 


THE   MORTALITY   OF   MAN 


73 


NUMB. 

4  18 

9  13 
15  30 

„  31 
19  13 

„    20 

DEUT. 

12  29 

19  1 

JOSH. 

7  9 
11  21 

23  4 

JUDG. 

4  24 

I.  SAM. 

2  33 

20  15 

24  21 

28  9 

II.  SAM. 

7     9 

I.  KINGS 
9      7 

11  16 
14  10 
„    14 
18    4 

21  21 

II.  KINGS 
9      8 

I.  CHR. 

17     8 

II.  CHE. 

22  7 

JOB 

14    7 

PSAL. 

12  3 
34  16 
37     9 

„   22 

„   28 

„    34 

„   38 

101    8 

109  13 

„     15 

PROV. 

2  22 

ISA. 

9  14 

10  7 

11  13 
14  22 
22  25 

29  20 
48    9 

,    19 


Cut  ye  not  o^the  tribe  of  the  families  of  the  Kohathites 

the  same  soul  shall  be  cut  off  from  among  his  people : 

that  soul  shall  be  cut  off  from  among  his  people. 

that  soul  shall  utterly-be  cut  off; 

that  soul  shall  be  cut  off  from  Israel : 

that  soul  shall  be  cut  off  from  among  the  congregation, 

When  the  LORD  thy  God  shall  cut  off  the  nations  from  before  thee, 
When  the  LORD  thy  God  hath  cut  off  the  nations, 

the  Canaanites  .  .  .  shall  environ  us  ...  and  cut  off  our  name 
Joshua,  .  .  .  cut  off  the  Anakims  .  .  .  and  .  .  .  destroyed  them  utterly 
with  all  the  nations  that  /  have  cut  off,  even  unto  the  great  sea 

Israel  prospered,  .  .  .  until  they  had  destroyed  Jabin 

the  man  of  thine,  whom  I  shall  not  cut  off  from  mine  altar, 

when  the  LORD  hath  cut  off  the  enemies  of  David 

Swear  .  .  .  that  thou  wilt  not  cut  off  my  seed  after  me, 

Saul  .  .  .  hath  cut  off  those  that  have  familiar  spirits,  and  the  wizards, 

I  was  with  thee  .  .  .  and  have  cut  off  all  thine  enemies 

Then  will  I  cut  off  Israel  out  of  the  land  which  I  have  given  them ; 

six  months  did  Joab  remain  there  .  .  .  until  he  had  cut  off  every  male 

I  ...  will  cut  off  from  Jeroboam  .  .  .  him  that  is  ...  left  in  Israel, 

the  LORD  shall  raise  ...  up  a  king  .  .  .  who  shall  cut  off  the  house  of  Jeroboam 

when  Jezebel  cut  off  the  prophets  of  the  LORD, 

/  icill  •  .  .  cut  off  from  Ahab  .  .  .  him  that  is  ...  left  in  Israel, 

/  will  cut  off  from  Ahab  .  .  .  him  that  is  ...  left  in  Israel : 
I  have  been  with  thee  .  .  .  and  have  cut  off  all  thine  enemies 
Jehu  ,  .  .  the  LORD  had  anointed  to  cut  off  the  house  of  Ahab. 
hope  of  a  tree,  if  it  be  cut  down,  that  it  will  sprout  again. 

The  LORD  shall  cut  off  .  .  .  the  tongue  that  speaketh  proud  things : 

the  LORD  is  against  them  that  do  evil,  to  cut  off  the  remembrance  of  them 

For  evil  doers  shall  be  cut  off: 

they  that  be  cursed  of  him  shall  be  cut  off. 

the  seed  of  the  wicked  shall  be  cut  off. 

when  the  wicked  are  cut  off,  thou  shalt  see  it. 

the  end  of  the  wicked  shall  be  cut  off. 

that  /  may  cut  off  all  wicked  doers  from  the  city  of  the  LORD. 

Let  his  posterity  be  cut  off;  ...  let  their  name  be  blotted  oiit. 

that  he  may  cut  off  the  memory  of  them  from  the  earth. 

the  wicked  shall  be  cut  off  from  the  earth,  .  .  .  rooted  out  of  it. 

the  LORD  ^vill  cut  off  from  Israel  head  and  tail,  ...  in  one  day. 

it  is  in  his  heart  to  destroy  and  cut  off  nations  not  a  few. 

the  adversaries  of  Judah  shall  be  cut  off: 

I  will  .  .  .  cut  off  from  Babylon  the  name,  and  remnant, 

the  nail  ...  in  the  sure  place  .  .  .  the  burden  .  .  .  upon  it  shall  be  Ctlt  off: 

the  scorner  is  consumed,  and  all  that  watch  for  iniquity  are  cut  off: 

For  my  name's  sake  will  I  defer  mine  anger,  .  .  .  that  I  cut  thee  not  off. 

his  name  should  not  have  been  cut  off  nor  destroyed 


74 


THE  OLD  TESTAMENT 


ISA. 

55  18 

56  5 

JEB. 

9  21 
11  19 
44  7 

.,     8 
.,   11 

47  4 

48  2 

50  16 

51  62 

EZEK. 

14  8 
„  13 
»  17 
,,  19 
„  21 
17  17 
21  3 
„  4 
7 


25 


„    13 
,,    16 

29  8 

30  15 

31  12 
35    7 

DAN. 

9  26 

HOS. 

8    4 

AMOS 

1  5 

„    8 

2  3 

OBAD. 

9 

10 
14 

MIC. 

5    9 

,,  11 

NAH. 

1  15 

2  13 

3  15 

ZEPH. 

1  3 

,,  4 

„  11 

3  6 


ZECH. 

18     8 
14     2 

MAL. 

2  12 


shall  be  to  the  LORD  for  a  name,  .  .  .  that  shall  not  be  cut  off. 
I  will  give  them  an  everlasting  name,  that  shall  not  be  cut  off. 

death  ...  is  entered  into  our  palaces,  to  cut  off  the  children 

let  us  cut  him  off  from  the  land  of  the  living, 

Wherefore  commit  ye  this  great  evil  .  .  .  to  cut  off  .  .  .  man  and  woman, 

ye  provoke  me  ...  that  ye  might  cut  yourselves  off, 

I  will  set  my  face  against  you  for  evil,  and  to  cut  off  all  Judah. 

the  day  .  .  .  cometh  .  .  .  t o  cut  off  from  Tyrus  . .  .  every  helper  that  remaineth : 

Moab  ;  .  .  .  let  us  cut  it  off  from  being  a  nation. 

Cut  off  the  sower  from  Babylon,  and  him  that  handleth  the  sickle 

thou  hast  spoken  against  this  place,  to  cut  it  off,  that  none  shall  remain 

/  will  cut  him  off  from  the  midst  of  my  people  ; 

then  will  I  stretch  out  mine  hand  .  .  .  and  will  cut  off  man  and  beast 

if  I  ...  say,  Sword,  go  through  the  land :  so  that  /  cut  off  man  and  beast 

if  I  send  a  pestilence  .  .  .  to  cut  off  from  it  man  and  beast : 

when  i.  send  my  four  sore  judgments  .  .  .  to  cut  off  .  .  .  man  and  beast  ? 

building  forts,  .  .  .  to  cut  off  many  persons  : 

I  am  against  thee,  .  .  .  and  will  cut  off  .  .  .  the  righteous  and  the  wicked. 

Seeing  then  that  /  will  cut  off  from  thee  the  righteous  and  the  wicked, 

/  will  cut  thee  off  from  the  people,  and  I  will  cause  thee  to  perish 

Edom,  .  .  .  will  cut  off  man  and  beast  from  it ; 

/  will  ci.lt  off  the  Cherithims,  and  destroy  the  remnant 

I  will  bring  a  sword  upon  thee  and  cut  off  man  and  beast 

I  will  pour  out  my  fury  .  .  .  I  will  cut  off  the  multitude  of  No. 

the  terrible  of  the  nations,  have  cut  him  off,  and  have  left  him : 

Thus  will  I  make  mount  Seir  .  .  .  desolate,  and  cut  off  .  .  .  him  that 

after  threescore  and  two  weeks  shall  Messiah  be  cut  off, 

of  ...  silver  and  .  .  .  gold  have  they  made  them  idols,  that  they  may  be  cut  off. 

I  will  .  .  .  cut  off  the  inhabitant  from  the  plain  of  Aven, 

/  will  cut  off  the  inhabitant  from  Ashdod, 

I  ivill  cut  off  the  judge  from  the  midst  thereof,  and  .  .  .  the  princes 

that  every  one  of  the  mount  of  Esau  may  be  cut  off  by  slaughter. 

For  thy  violence  against  thy  brother  Jacob  .  .  .  thou  shalt  be  cut  offior  ever. 

Neither  shouldest  thou  have  stood  ...  to  cut  off  those  .  .  .  that  did  escape ; 

Thine  hand  shall  be  lifted  up  ...  all  thine  enemies  shall  be  cut  off. 
I  ivill  cut  off  the  cities  of  thy  land, 

the  wicked  shall  no  more  pass  through  thee  ;  he  is  utterly  cut  off. 

I  will  cut  off  thy  prey  from  the  earth,  and  the  voice  of  thy  messengers 

There  shall  the  fire  devour  thee ;  the  sword  shall  cut  thee  off, 

I  will  cut  off  man  from  off  the  land,  saith  the  LORD. 
I  will  cut  off  the  remnant  of  Baal  from  this  place, 

Howl,  ye  inhabitants  of  Maktesh,  ...  all  they  that  bear  silver  are  cut  off. 
I  have  cut  off  the  nations:  .  .  .  there  is  no  man,  .  .  .  none  inhabitant. 
I  said,  .  .  .  their  dwelling  should  not  be  cut  off, .  .  .  but  they  .  .  .  corrupted 
all  their  doings. 

in  all  the  land,  .  .  .  two  parts  .  .  .  shall  be  cut  off  a»d  die ; 
the  residue  of  the  people  shall  not  be  cut  off  from  the  city. 

The  LORD  ivill  cut  off  the  man  that  doeth  this,  .  .  .  out  of  ...  Jacob, 


THE  MORTALITY  OF  MAN  75^ 

3.  $OS  (Akal).    devour  92  places,  consume  (19).  Total  111.. 

EX. 

15  7  thou  sentest  forth  thy  wrath,  which  consumed  them  as  stubble. 

24  17  the  glory  of  the  LORD  was  like  devouring  fire  on  the  top  of  the  mount 
LEV. 

10  2  there  went  out  fire  from  the  LORD,  and  devoured  them, 

NUMB. 

11  1  the  fire  of  the  LORD  burnt  among  them,  and  consumed*  them 

16  35  a  fire  from  the  LORD,  .  .  .  consumed*  the  two  hundred  and  fifty  men 

21  28  a  fire  gone  out  of  Heshbon,  .  .  .  it  hath  consumed*  Ar  of  Moab, 
26  10  the  fire  devoured  two  hundred  and  fifty  men  : 

DEUT. 

4  24  the  LORD  thy  God  is  a  consuming*  fire,  even  a  jealous  God. 

5  25  why  should  we  die  ?  for  this  great  fire  will  consume  us : 

7  16  thou  shalt  consume  all  the  people  .  .  .  the  LORD  .  .  .  shall  deliver  thee  ; 

9    3  the  LORD  . . .  goeth  over  before  thee  ;  as  a  consuming*  fire  he  shall  destroy  them, 

31  17  rny  anger  shall  be  kindled  .  .  .  and  they  shall  be  devoured, 

32  22  a  fire  is  kindled  in  mine  anger,  .  .  .  and  shall  consume*  the  earth  with  her 
„    42  will  make  mine  arrows  drunk  with  blood,  .  .  .  my  sword  shall  devour  flesh 
JUDG.  . 

9  20  let  fire  come  out  from  Abimelech,  and  devour  the  men  of  Shechem, 

„   „  let  fire  come  out  from  the  men  of  Shechem,  .  .  .  and  devour  Abimelech. 
a.  SAM. 

2  26  Abner  called  to  Joab,  and  said,  Shall  the  sword  devour  for  ever  ? 

11  25  the  sword  devoureth  one  as  well  as  another  : 

18    8  the  wood  devoured  more  people  that  day 

„      „  than  the  sword  devoured- 

22  9  smoke  out  of  his  nostrils,  and  fire  out  of  his  mouth  devoured : 

II.   KINGS 

1  10  let  fire  come  down  from  heaven,  and  consume  thee  and  thy  fifty. 

„   „  there  came  down  fire  from  heaven,  and  consumed  him  and  his  fifty. 

„  12  let  fire  come  down  from  heaven,  and  consume  thee  and  thy  fifty. 

„   „  the  fire  of  God  came  down  from  heaven,  and  consumed  him  and  his  fifty. 

II.   CHR. 

7  13  if  I  command  the  locusts  to  devour  the  land,  or  if  I  send  pestilence 
JOB 

20  26  a  fire  not  blown  shall  consume*  him ; 

22  20  our  substance  is  not  cut  down,  but  the  remnant  of  them  the  fire  consumeth. 

31  12  it  is  a  fire  that  consumeth  to  destruction,  and  would  root  out  all 

PSAL. 

18    8  a  smoke  out  of  his  nostrils,  and  fire  out  of  his  mouth  devoured : 

21  9  the  LORD  shall  swallow  them  up  ...  and  the  fire  shall  devour  them. 
50    3  Our  God  shall  come,  ...  a  fire  shall  devour  before  him, 

78  G3  The  fire  consumed*  their  young  men  ; 

79  7  they  have  devoured  Jacob,  and  laid  waste  his  dwelling  place. 

105  35  did  eat  up  all  the  herbs  .  .  .  and  devoured*  the  fruit  of  their  ground. 
ISA. 

1     7  your  land,  strangers  devour  it  in  your  presence,  and  it  is  desolate, 

,,20  if  ye  refuse  and  rebel,  ye  shall  be  devoured  with  the  sword  : 

9  12  The  Syrians  .  .  .  and  the  Philistines  .  .  .  shall  devour  Israel  with  open  mouth, 

„  18  wickedness  burneth  as  the  fire  :  it  shall  devour  the  briers  and  thorns, 

10  17  the  light  of  Israel  ...  for  a  fire,  ..  .  .  shall  burn  and  devour  his  thorns  and 
24    6  Therefore  hath  the  curse  devoured  the  earth,  .  .  .  inhabitants  .  .  .  are  burned, 
26  11  the  fire  of  thine  enemies  shall  devour  them. 

29  6  Thou  shalt  be  visited  of  the  LORD  .  .  .  with  .  .  .  the  flame  of  devouring  fire. 

30  27  the  name  of  the  LORD  cometh  .  .  .  burning  with  his  anger,  .  .  .  his  tongue  as  a 

devouring  fire : 

.,    30  the  LORD  shall  cause  his  glorious  voice  to  be  heard,  .  .  .  with  the  flame  of  a 
devouring  fire, 

31  8  Then  shall  the  Assyrian  fall  .  .  .  and  the  sword,  .  .  .  shall  devour  him  : 


76  THE  OLD  TESTAMENT 

ISA. 

33  11  Ye  shall  conceive  chaff,  .  .  .  your  breath,  as  fire,  shall  devour  you. 

56    9  All  ye  beasts  of  the  field,  come  to  devour, 

JER. 

2    3  Israel  was  holiness  unto  the  LORD,  ...  all  that  devour  him  shall  offend ; 

„  30  your  own  sword  hath  devoured  your  prophets,  like  a  destroying  lion. 

5  14  my  words  .  .  .  fire,  .  .  .  this  people  wood,  and  it  shall  devour  them. 

8  16  his  strong  ones ;  .  .  .  have  devoured  the  land,  and  all  that  is  in  it ; 

10  25  the  heathen  .  .  .  have  eaten  up  Jacob,  and  devoured  him, 

12  12  the  sword  of  the  LORD  shall  devour  ...  no  flesh  shall  have  peace. 
15    3  I  will  appoint  over  them  four  kinds,  .  .  .  to  devour  and  destroy. 

17  27  then  will  I  kindle  a  fire  .  .  .  it  shall  devour  -  .  .  not  be  quenched. 

21  14  I  will  kindle  a  fire  in  the  forest  .  .  .  it  shall  devour  all  things  round 

30  16  Therefore  all  they  that  devour  thee 

..    ..  shall  be  devoured ; 

46  10  the  sword  shall  devour,  and  it  shall  be  ...  drunk  with  their  blood  : 

„    14  in  Egypt,  .  .  .  the  sword  shall  devour  round  about  thee. 

48  45  a  fire  shall  come  forth  out  of  Heshbon,  and  .  .  .  devour  the  corner  of  Moab, 

49  27  I  will  kindle  a  fire  .  .  .  it  shall  consume*  the  palaces  of  Ben-hadad. 

50  7  All  that  found  them  have  devoured  them : 

„    17  Israel  is  a  scattered  sheep;  .  .  .  the  king  of  Assyria  hath  devoured  him', 

„    32  I  will  kindle  a  fire  in  his  cities,  and  it  shall  devour  all  round 

51  34  the  king  of  Babylon  hath  devoured  me,  .  .  .  hath  swallowed  me  up 

LAM. 

2     3  he  burned  against  Jacob  like  a  flaming  fire,  which  devoureth  round  about. 
EZEK. 

7  15  he  that  is  in  the  city,  famine  and  pestilence  shall  devour  him. 

15  7  they  shall  go  out  from  one  fire,  and  another  fire  shall  devour  them ; 

16  20  thy  sons  and  thy  daughters,  .  .  .  thou  sacrificed  unto  them  to  be  devoured. 

19  3  it  became  a  young  lion,  ...  to  catch  the  prey  ;  it  devoured  men. 
„      6  he  ...  learned  to  catch  the  prey,  and  devoured  men. 

20  47  I  will  kindle  a  fire  .  .  .  it  shall  devour  .  .  .  shall  not  be  quenched, 

21  28  the  sword  is  drawn  :  for  the  slaughter  .  .  .  to  consume* 

23  25  thy  remnant  shall  fall  by  the  sword :  .  .  .  shall  be  devoured  by  the  fire. 

28  18  therefore  will  I  bring  forth  a  fire  ...  it  shall  devour  thee, 

33  27  him  that  is  in  the  open  field  will  I  give  to  the  beasts  to  be  devoured, 

34  28  neither  shall  the  beast  of  the  land  devour  them ; 

36  13  they  say  .  .  .  Thou  land  devourest  up  men,  and  hast  bereaved  thy  nations ; 

„    14  Therefore  thou  shalt  devour  men  no  more,  neither  .  .  .  thy  nations 

DAN. 

7     5  another  beast,  .  .  .  they  said  thus  unto  it,  Arise,  devour  much  flesh. 

„     7  a  fourth  beast,  .  .  .  it  devoured  .  .  .  and  stamped  the  residue 

„  19  the  fourth  beast,  .  .  .  which  devoured,  .  .  .  and  stamped  the  residue 

„  23  The  fourth  beast  .  .  .  shall  devour  the  whole  earth,  and  shall  tread  it  down, 

HOS. 

5    7  now  shall  a  month  devour  them  with  their  portions. 

7  7  They  .  .  .  have  devoured  their  judges  ;  all  their  kings  are  fallen : 
„    9  Strangers  have  devoured  his  strength,  and  he  knoweth  it  not : 

8  14  I  will  send  a  fire  upon  his  cities,  and  it  shall  devour  the  palaces 

13  8  I  will  meet  them  as  a  bear  .  .  .  and  .  .  .  devour  them  like  a  lion : 
JOEL 

1  19  the  fire  Iiath  devoured  the  pastures  (habitations)  of  the  wilderness, 

„  20  the  fire  hath  devoured  the  pastures  of  the  wilderness. 

23  A  fire  devoureth  before  them ;  and  behind  them  a  flame  burneth  : 
AMOS.  , 

141  will  send  a  fire  .  .  .  which  shall  devour  the  palaces'  of  Ben-hadad. 

„    7  I  will  send  a  fire  .  .  .  which  shall  devour  the  palaces  thereof : 

„  10  I  will  send  a  fire  .  .  .  which  shall  devour  the  palaces  thereof. 

„  12  I  will  send  a  fire  .  .  .  which  shall  devour  the  palaces  of  Bozrah. 


THE   MORTALITY   OF   MAN  77 

AMOS 

1  14  I  will  kindle  a  fire  .  .  .  it  shall  devour  the  palaces  thereof, 
221  will  send  a  fire  .  .  .  it  shall  devour  the  palaces  of  Kirioth : 

„     5  I  will  send  a  fire  .  .  .  it  shall  devour  the  palaces  of  Jerusalem. 

4  9  your  vineyards  .  .  .  the  palmerwovm  devoured  them  : 

5  G  lest  he  break  out  like  fire  in  the  house  of  Joseph,  and  devour  it, 
OBAD. 

18  Jacob  ...  a  fire,  .  .  .  Joseph  a  flame,  .  .  .  Esau  for  stubble,  and  they  shall  .  .  . 
devour  them ; 

NAH. 

1  10  they  shall  be  devoured  as  stubble  fully  dry. 

3  15  There  shall  the  fire  devour  thee  ;  the  sword  shall  cut  thee  off, 
ZEPH. 

1  18  the  whole  land  shall  be  devoured  by  the  fire  of  his  jealousy :  ...  all  them  that 

3    8  all  the  earth  shall  be  devoured  with  the  fire  of  my  jealousy. 
ZECH. 

9    4  the  Lord  will  cast  her  out,  .  .  .  she  shall  be  devoured  with  fire. 

„  15  they  shall  devour,  and  subdue  with  sling  stones  ; 

12    6  Judah  .  .  .  they  shall  devour  all  the  people  round  about, 
MAL. 

3  11  I  will  rebuke  the  devour er  .  .  .  and  he  shall  not  destroy*  the  fruits   . 


(Aklah).    devour  3  places,  consume  (devour)  1.  Total  4. 

JER. 

12    9  come  ye  ...  all  the  beasts  of  the  field,  come  to  devour. 

EZEK. 

23  37  caused  their  sons,  ...  to  pass  for  them  through  the  fire,  to  devour  them. 

85  12  the  mountains  of  Israel,  .  .  .  are  given  us  to  consume*  (to  devour). 

39     4  I  will  give  thee  unto  the  .  .  .  birds  .  .  .  and  to  the  beasts  .  .  .  to  be  devoured. 


4.  nnB>  (Shakath).     destroy  82  places,  destroyer  (3),  destruction  (1).        Total  86. 
GEN. 

6  13  all  flesh  .  .  .  /  icill  destroy  them  with  the  earth. 

„  17  I,  do  bring  a  flood  .  .  .  to  destroy  all  flesh,  wherein  is  the  breath  of  life, 

911  neither  shall  there  any  more  be  a  flood  to  destroy  the  earth. 

,,  15  the  waters  shall  no  more  become  a  flood  to  destroy  all  flesh. 

13  10  the  plain  of  Jordan,  .  .  .  well  watered  .  .  .  before  the  LORD  destroyed  Sodorn 

18  28  ivilt  thou  destroy  all  the  city  for  lack  of  five  ? 

,.     „  If  I  find  there  forty  and  five,  /  u'ill  not  destroy  it. 

„   31  /  u'ill not  destroy  it  for  twenty's  sake. 

„    32  /  -ic ill  not  destroy  it  for  ten's  sake. 

19  13  ice  idU  destroy  this  place,  .  .  . 

„     „  and  the  LORD  hath  sent  us  to  destroy  it. 

„    14  get  you  out  of  this  place  ;  for  the  LORD  will  destroy  this  city. 

,.    29  when  God  destroyed  the  cities  of  the  plain,  .  .  .  God  remembered  Abraham, 

KXOD. 

12  23  the  LORD  .  .  .  will  not  suffer  the  destroyer  ...  to  smite  you. 
NUMB. 

32  15  if  ye  turn  away  from  after  him,  .  .  .  ye  shall  destroy  all  this  people. 

DEUT. 

4  31  the  LORD  thy  God  ...  he  will  not  forsake  thee,  neither  destroy  thee, 

9  26  I  prayed  .  .  .  and  said,  0  LORD  God,  destroy  not  thy  people 

10  10  the  LORD  hearkened  unto  me  .  .  .  and  .  .  .  would  not  destroy  thee. 

JOSH. 

22  33  Israel ;  .  .  .  did  not  intend  to  go  up  ...  to  destroy  the  land  ...  of  Reuben 

JUDG. 

6    4  they  .  .  .  destroyed  the  increase  of  the  earth,  .  .  .  left  no  sustenance  for  Israel, 

„     5  they  entered  into  the  land  to  destroy  it. 

20  21  Benjamin  .  .  .  destroyed  ...  of  the  Israelites  .  .  .  twenty  and  two  thousand 


78 


THE   OLD  TESTAMENT 


JUDO. 

20  25 

.»  35 
,.  42 

I.  SAM. 

23  10 
26  9 

„  15 

II.  SAM. 

1  14 

11  1 

14  11 

20  20 

24  16 

»»  >» 

II.  KINGS 
8  19 

13  23 

18  25 

»  ?» 

19  12 

I.  CHR. 

21  12 
,  15 


n.  CHR. 

12  7 

„  12 
21  7 

24  23 

25  16 

26  16 

35  21 

PSAL. 

78  38 
106  23 

ISA. 

14  20 

36  10 

»»  » 

37  12 
51  13 
65  8 

JER. 

2  30 

4  7 

5  10 

6  5 

13  14 

15  3 
„  6 

22  7 
36  29 
48  18 
51  11 
„  20 
„  25 

LAM. 

2    5 


Benjamin  .  .  .  destroyed  ...  of  Israel  .  .  .  eighteen  thousand  men } 
Israel  destroyed  of  the  Benjamites  .  .  .  twenty  and  five  thousand 
them  which  came  out  of  the  cities  they  destroyed 

Saul  seeketh  to  come  to  Keilah,  to  destroy  the  city  for  my  sake. 
David  said  to  Abishai,  Destroy  him  not :  .  .  .  the  LORD'S  anointed, 
for  there  came  one  of  the  people  in  to  destroy  the  king  thy  lord. 

wast  thou  not  afraid  .  .  .  to  destroy  the  LORD'S  anointed  ? 

Israel ;  .  .  .  they  destroyed  the  children  of  Ammon, 

not  suffer  the  revengers  of  blood  to  destroy  any  more,  lest  they  destroy 

far  be  it  from  me,  that  I  should  swallow  up  or  destroy. 

when  the  angel  stretched  out  his  hand  upon  Jerusalem  to  destroy  it, 

the  LORD  .  .  .  said  to  the  angel  that  destroyed  ...  It  is  enough : 

the  LORD  would  not  destroy  Judah  for  David  his  servant's  sake, 

the  LORD  .  .  .  because  of  his  covenant  .  .  .  would  not  destroy  them,  ...  as  yet 

Am  I  now  come  up  without  the  LORD  against  this  place  to  destroy  it  ? 

The  LORD  said  to  me,  Go  up  against  this  land,  and  destroy  it. 

Have  the  gods  .  .  .  delivered  them  which  my  fathers  have  destroyed ', 

the  angel  of  the  LORD  destroying  throughout  all  the  coasts  of  Israel. 
And  God  sent  an  angel  unto  Jerusalem  to  destroy  it '. 
and  as  he  was  destroying,  the  LORD  beheld,  and  he  repented  .  .  . 
and  said  to  the  angel  that  destroyed,  It  is  enough, 

They  have  humbled  themselves  ;  therefore  /  will  not  destroy  them, 
when  he  humbled  himself,  .  .  .  the  LORD  .  .  .  would  not  destroy  him 
the  LORD  would  not  destroy  the  house  of  David,  because  of  the  covenant 
the  host  of  Syria  came  .  .  .  and  destroyed  all  the  princes  of  the  people 
I  know  that  God  hath  determined  to  destroy  thee, 
when  he  was  strong,  his  heart  was  lifted  up  to  his  destruction*  '. 
forbear  thee  from  meddling  with  God,  .  .  .  that  he  destroy  thee  not. 

he,  being  full  of  compassion,  forgave  .  .  .  and  destroyed  them  not : 

Moses  .  .  .  stood  before  him  in  the  breach,  .  .  .  lest  he  should  destroy  them. 

thou  hast  destroyed  thy  land,  and  slain  thy  people : 

am  I  now  come  up  without  the  LORD  against  this  land  to  destroy  it  ? 

the  LORD  said  unto  me,  Go  up  against  this  land,  and  destroy  it. 

Have  the  gods  .  .  .  delivered  them  which  my  fathers  Jiave  destroyed, 

hast  feared  .  .  .  the  oppressor,  .  .  .  as  if  he  were  ready  to  destroy  ? 

so  will  I  do  for  my  servants'  sakes,  that  /  may  not  destroy  them  all. 

your  own  sword  hath  devoured  your  prophets,  like  a  destroying  lion. 

the  destroyer  of  the  Gentiles  ...  is  gone  ...  to  make  thy  land  desolate ; 

Go  ye  up  upon  her  walls,  and  destroy ;  but  make  not  a  full  end : 

let  us  go  by  night,  and  let  us  destroy  her  palaces. 

I  will  not  pity,  nor  spare,  nor  have  mercy,  but  destroy  them. 

I  will  appoint  .  .  .  the  sword,  .  .  .  the  beasts  ...  to  devour  and  destroy. 

Thou  hast  forsaken  me,  .  .  .  therefore  will  I  ...  destroy  thee ', 

I  will  prepare  destroyers  against  thee, 

The  king  of  Babylon  shall  .  .  .  destroy  this  land,  . .  .  cause  to  cease  .  .  .  man  and 

the  spoiler  of  Moab  shall  come  .  .  .  he  shall  destroy  thy  strong  holds. 

his  device  is  against  Babylon,  to  destroy  it',  »% 

Thou  art  my  battle  axe  ...  with  thee  will  I  destroy  kingdoms ; 

O  destroying  mountain,  .  .  .  which  destroy est  all  the  earth : 

he  hath  swallowed  up  Israel,  .  .  .  hath  destroyed  his  strong  holds, 


THE  MOKTALITY   OF  MAN  79 

LAM. 

2  6  he  hath  destroyed  his  places  of  the  assembly  :  ...  in  Zion, 

,,     8  the  LORD  hath  purposed  to  destroy  the  wall,  of  the  daughter  of  Zion  : 

EZEK. 

5  16  When  I  shall  send  .  .  .  evil  arrows  of  famine,  .  .  .  t  o  destroy  you  : 

9     8  wilt  thou  destroy  all  the  residue  of  Israel  in  ...  thy  fury  upon  Jerusalem  ? 

20  17  Nevertheless  mine  eye  spared  them  from  destroying  them, 

22  30  I  sought  for  a  man  .  .  .  that  should  .  .  .  stand  in  the  gap  .  .  .  that  /  should 

not  destroy  it  : 

30  11  the  terrible  of  the  nations,  shall  be  brought  to  destroy  the  land  : 

43    3  according  to  the  vision  that  I  saw  when  I  came  to  destroy  the  city  : 
DAN. 

8  24  he  shall  destroy*  wonderfully,  and  shall  prosper,  and  practise, 
„    „  and  shall  destroy*  the  mighty  and  the  holy  people. 

„  25  he  shall  magnify  himself  .  .  .  and  by  peace  shall  destroy*  many  : 

9  26  the  people  of  the  prince  that  shall  come  shall  destroy  the  city  and 
HOS. 

119  I  will  not  return  to  destroy  Ephraim  :  for  I  am  God,  and  not  man  ; 
MAL. 

3  11  I  will  rebuke  the  devourer  ...  Tie  shall  not  destroy  the  fruits  of  your 

nntr  (Shakath).     Corruption  3  places,  destruction  (2),  pit  (1),  corruption  (pit)  1. 

Total  7. 

JOB 

17  14  I  have  said  to  corruption*  Thou  art  my  father  ;  to  the  worm,  .  .  .  my  mother, 
PSAL. 

16  10  neither  wilt  thou  suffer  thine  Holy  One  to  see  corruption* 

49    9  That  he  should  still  live  for  ever,  and  not  see  corruption^ 

55  23  thou,  O  God,  shalt  bring  them  down  into  the  pit  of  destruction! 

103    4  Who  redeemeth  thy  life  from  destruction*  ; 
ISA. 

38  17  thou  hast  in  love  to  my  soul  delivered  it  from  the  pit  of  corruption 
JONAH 

2    6  yet  hast  thou  brought  up  my  life  from  corruption*  (the  pit), 

JTW  (Shechith).     destruction  1  place.  Total  1. 

PSAL. 

107  20  He  sent  his  word,  .  .  .  and  delivered  them  from  their  destructions* 


(Mashchith).    destroy  2  places,  destroy  (destruction)  2,  destroying  (1), 
destruction  (2).  Total  7. 

EXOD. 

12  13  the  plague  shall  not  be  upon  you  to  destroy'-'  you  (for  a  destruction) 

II.  CHB. 

20  23  every  one  helped  to  destroy*  (for  the  destruction  of)  another. 

22    4  they  were  his  counsellors  after  the  death  of  his  father  to  his  destruction. 

JER. 

51  25  I  am  against  thee,  O  destroying  mountain,  saith  the  LORD, 

EZEK. 

5  16  I  shall  send  .  .  .  evil  arrows  of  famine,  .  .  .  for  their  destruction, 

21  31  I  will  .  .  .  deliver  thee  into  the  hand  of  brutish  men,  and  skilful  to  destroy. 
25  15  the  Philistines  have  dealt  by  revenge,  .  .  .  t  o  destroy  it  for  the  old  hatred  ; 


(Mashcheth).     destroying  1  place.  Total  1. 

BZEK. 

9    1       every  man  with  his  destroying  weapon  in  his  hand. 


5.  not?    (Shamad).    Destroy    78    places,    utterly-destroy   (2),    destruction  (1), 
perish  (1).  Total  82. 


GEN. 


34  30      they  shall  gather  themselves  .  .  .  against  me,  .  .  .  and  /  shall  be  destroyed, 


80 


THE  OLD  TESTAMENT 


DKUT. 

1  27 

2  12 
,,21 
„  22 
„  23 
4  8 
„  26 

6  15 

7  4 
,,23 
,,24 
9  3 
„  8 
„  W 
„  19 
„  20 
„  25 

12  30 
28  20 

,,24 
„  45 
„  48 
„  51 
„  61 
31  3 
„  4 
33  27 

JOSH. 

7  12 

9  24 

11  14 

„  20 

23  15 

24  8 

JUDG. 

21  16 

I.  SAM. 

24  21 

II.  SAM. 

14  7 
„  11 
„  16 

21  5 

22  38 

I.  KINGS 

13  34 

15  29 

16  12 

II.  KINGS 
10  17 

„  28 
21  9 

[.  (Hi;. 

5  25 

II  CHR. 

20  10 
„  23 
33  9 


hath  brought  us  ....  to  deliver  us  into  the  hand  of  the  Arnorites,  to  destroy  us. 

The  Horims  .  .  .  the  children  of  Esau  .  .  .  destroyed  them 

A  people  great,  and  many,  .  .  .  but  the  LORD  destroyed  them 

As  he  did  to  the  children  of  Esau,  .  .  .  when  he  destroyed  the  Horims 

the  Avims  .  .  .  the  Caphtorims,  .  .  .  destroyed  them, 

all  the  men  that  followed  Baal-peor,  the  LORD  .  .  .  hath  destroyed  them 

ye  shall  soon  utterly  perish  ...  ye  ...  shall  utterly-be  destroyed. 

lest  the  anger  of  the  LORD  .  .  .  destroy  thee  from  off  the  face  of  the  earth. 

so  will  the  anger  of  the  LORD  .  .  .  destroy  thee  suddenly. 

shall  destroy  them  with  a  mighty  destruction,  until  they  be  destroyed. 

thou  shalt  destroy  their  name  .  .  .  until  tfiou  have  destroyed  them. 

the  LORD  ...  as  a  consuming  fire  he  shall  destroy  them, 

in  Horeb  .  .  .  the  LORD  was  angry  with  you  to  Jiave  destroyed  you. 

Let  me  alone,  that  I  may  destroy  them,  and  blot  out  their  name 

the  LORD  was  wroth  against  you  to  destroy  you. 

the  LORD  was  very  angry  with  Aaron  to  have  destroyed  him  : 

I  fell  down,  .  .  .  because  the  LORD  had  said  he  ivould  destroy  you. 

be  not  snared  by  ...  them,  after  that  they  be  destroyed  from  before  thee  ; 

LORD  shall  send  .  .  .  cursing,  .  .  .  until  thou  be  destroyed,  and  .  .  .  perish 

the  rain  .  .  .  from  heaven  shall  it  come  down  .  .  .  until  thou  be  destroyed. 

all  these  curses  .  .  .  shall  pursue  thee,  .  .  .  till  thou  be  destroyed  ; 

shalt  .  .  .  serve  thine  enemies  .  .  .  until  he  have  destroyed  thee. 

he  shall  eat  the  fruit  ...  of  thy  land,  until  thou  be  destroyed  : 

every  plague  .  .  .  will  the  LORD  bring  .  .  .  until  thou  be  destroyed. 

The  LORD  .  .  .  he  will  destroy  these  nations  from  before  thee, 

as  he  did  to  Sihon  and  to  Og,  .  .  .  whom  he  destroyed. 

he  shall  thrust  out  the  enemy  .  .  .  and  shall  say,  Destroy  them. 

neither  will  I  be  with  you  .  .  .  except  ye  destroy  the  accursed 

God  commanded  .  .  .  Moses  .  .  .  t  o  destroy  all  the  inhabitants  of  the  land 

they  smote  .  .  .  destroyed  them,  neither  left  they  any  to  breathe. 

it  was  of  the  LORD  .  .  .  that  he  might  destroy  them, 

so  shall  the  LORD  bring  .  .  .  evil  things,  until  lie  Jiave  destroyed  you 

the  Amorites,  .  .  .  /  destroyed  them  from  before  you. 

seeing  the  women  are  destroyed  out  of  Benjamin  ? 

Swear  .  .  .  that  thou  wilt  not  destroy  my  name  out  of  my  father's  house. 


kill  him,  for  the  life  of  his  brother,  .  .  .  vve  will  destroy  the  heir  also  : 
not  suffer  the  revengers  ...  to  destroy  .  .  .  lest  they  destroy  my  son. 
the  man  that  would  destroy  me  and  my  son  together 
The  man  that  .  .  .  devised  .  .  .  that  ive  should  be  destroyed  from  .  . 
I  have  pursued  mine  enemies,  and  destroyed 


Israel, 


sin  unto  the  house  of  Jeroboam,  ...  to  cut  it  off,  and  to  destroy  it 
left  not  .  .  .  any  that  breathed,  until  he  had  destroyed  him, 
Thus  did  Zimri  destroy  all  the  house  of  Baasha, 

he  slew  all  that  remained  unto  Ahab  .  .  .  till  he  had  destroyed  him, 

Thus  Jehu  destroyed  Baal  out  of  Israel. 

to  do  more  evil  than  did  the  nations  whom  the  LORD  destroyed 

went  .  .  .  after  the  gods  of  the  people  of  the  land,  whojn  God  destroyed 

they  turned  from  them,  and  destroyed  them  not  ; 

Ammon  and  Moab  .  .  .  against  .  .  .  mount  Seir,  ...  to  ...  destroy  them  : 

Jndah  .  .  .  worse  than  the  heathen,  whom  the  LORD  had  destroyed 


THE   MORTALITY  OF   MAN.  81 

ESTH. 

3  6  Haman  sought  to  destroy  all  the  Jews  .  .  .  throughout  the  .  .  .  kingdom 
„  13  letters  were  sent  .  .  .  t O  destroy,  to  kill,  and  to  cause  to  perish,  all  Jews, 

4  8  the  decree  that  was  given  at  Shushan  to  destroy  them, 

7  4  we  are  sold,  .  .  .  to  be  destroyed,  to  be  slain,  and  to  perish. 

8  11  the  king  granted  the  Jews  .  .  .  to  destroy,  to  slay,  and  to  cause  to  perish, 
PSAL. 

37  38  the  transgressors  shall  be  destroyed  together : 

83  10  Which  perished  at  En-dor :  they  became  as  dung  for  the  earth. 

92    7  "When  the  wicked  .  .  .  flourish  ;  it  is  that  they  shall  be  destroyed  for  ever : 

106  23  Therefore  he  said  that  he  ivould  destroy  them,  had  not  Moses 

„     34  They  did  not  destroy  the  nations,  .  .  .  whom  the  LORD  commanded  them  : 

145  20  The  LORD  preserveth  all  them  that  love  him :  but  all  the  wicked  ivill  he  destroy. 
ISA. 

10  7  it  is  in  his  heart  to  destroy  and  cut  off  nations  not  a  few. 

13  9  the  day  .  .  .  cometh  to  lay  the  land  desolate  :  and  he  shall  destroy  the  sinners 

14  23  I  will  sweep  it  with  the  besom  of  destruction, 

23  11  The  LORD  hath  given  a  commandment  .  .  .  to  destroy  the  strong  holds 

26  14  therefore  hast  thou  .  .  .  destroyed  them,  and  made  all  their  memory  to  perish. 

48  19  his  name  should  not  have  been  cut  off  nor  destroyed  from  before  me. 

JER. 

48    8  the  valley  also  shall  perish,  and  the  plain  shall  be  destroyed, 

„   42  Moab  shall  be  destroyed  from  being  a  people, 

LAM. 

3  66  Persecute  and  destroy  them  -  .  .  from  under  the  heavens 
EZEK. 

14     9  if  the  prophet  be  deceived  ...  I  the  LORD  .  .  .  will  destroy  him 

25    7  I  will  cut  thee  off  ...  I  will  cause  thee  to  perish  .  .  .  /  will  destroy  thce  ', 

32  12  the  pomp  of  Egypt,  and  all  the  multitude  thereof  shall  be  destroyed. 

34  16  J  will  destroy  the  fat  and  the  strong ;  I  will  feed  them  with  judgment. 

DAN. 

11  44  he  shall  go  forth  with  great  fury  to  destroy,  .  .  .  many. 

HOS. 

10    8  The  high  places  also  of  Aven,  .  .  .  shall  be  destroyed : 
AMOS 

2    9  Yet  destroyed  I  the  Amorite  .  .  .  whose  height  was  like  .  .  .  the  cedars, 

„     „  yet  /  destroyed  his  fruit  from  above,  and  his  roots  from  beneath. 

9  8  the  sinful  kingdom,  .  .  .  T  will  destroy  it  from  off  the  face  of  the  earth ; 
„    „  saving  that  I  will  not  utterly -destroy  the  house  of  Jacob, 

ZECH. 

12  9  in  that  day,  ...  I  will  seek  to  destroy  all  the  nations  .  .  .  against  Jerusalem, 


6.  n?3  (Kalah).     consume  47  places,  destroy  (2).  Total  49. 

GEN. 

41  30      the  land  of  Egypt ;  and  the  famine  shall  consume  the  land ; 
EX. 

32  10      let  me  alone,  .  .  .  that  /  may  consume  them : 

„    12       For  mischief  did  he  bring  them  out,  to  slay  .  .  .  and  to  consume  them 

33  3      I  will  not  go  up  ...  thou  art  a  stiffnecked  people  :  lest  /  consume  thee 
„      5      Ye  are  a  stiffnecked  people  :  I  will  come  up  ...  and  consume  thee  : 

LEV. 

26  44      neither  will  I  abhor  them,  to  destroy  them  utterly, 
NUMB. 

16  21       Separate  yourselves  from  among  this  congregation,  that  I  may  consume  them. 
„    45      Get  you  up  from  among  this  congregation,  that  I  may  consume  them 
25  11       Phinehas,  .  .  .  hath   turned  my  wrath  away  .  .  .  that  /  consumed  not  .  .  . 

Israel 
DEUT. 

7  22      thou  mayest  not  consume  them  at  once,  lest  the  beasts  .  .  .  increase 
28  21      shall  make  the  pestilence  cleave  unto  thee,  until  he  have  consumed  thee 

Q 


82 


THE  OLD  TESTAMENT. 


JOSH. 

24  20 

I.  SAM. 

15  18 

II.  SAM. 

21  5 

22  88 

„  39 

I.  KINGS 
22  11 

II.  KINGS 

13  17 

,,  19 

II.  CHB. 

8  8 
18  10 

EZRA 

9  14 

JOB. 

4  9 

7  9 

9  22 

PSAL. 

18  37 
37  20 

5)    »> 

59  13 

»>  >» 

71  13 

119  87 

ISA. 

1  28 
10  18 
29  20 

JER. 

5  3 
9  16 

10  25 

14  12 

16  4 
49  37 

LAM. 

2  22 

EZEK. 

5  12 
13  14 
20  13 
22  31 
43  8 

ZECH. 

5  4 

MAL. 

3  6 


nfe 


consume 

NKH. 

9  31 

ISA. 

10  23 

28  22 


If  ye  forsake  the  LORD,  ...  he  will  turn  .  .  .  and  consume  you, 

Go  and  utterly  destroy  .  .  .  the  Amalekites,  .  .  .  until  they  be  consumed. 

The  man  that  consumed  us,  and  .  .  .  devised  .  .  .  that  we  should  be  destroyed 
I  have  pursued  mine  enemies,  and  destroyed  .  .  .  until  /  had  consumed  them. 
I  have  consumed  them,  .  .  .  that  they  could  not  arise : 

With  these  shalt  thou  push  the  Syrians,  until  thou  have  consumed  them. 

thou  shalt  smite  the  Syrians  ...  till  thou  have  consumed  them, 
then  hadst  thou  smitten  Syria  till  thou  hadst  consumed  it : 

their  children,  .  .  .  whom  the  children  of  Israel  consumed  not, 
With  these  thou  shalt  push  Syria  until  they  be  consumed. 

wouldest  not  thou  be  angry  with  us  till  thou  hadst  consumed  us, 

they  perish,  and  by  the  breath  of  his  nostrils  are  they  consumed. 

As  the  cloud  is  consumed  and  vanisheth  away  :  so  he  that  goeth  down  to  the 

grave  (Hades)  shall  come  up  no  more. 
He  destroyeth  the  perfect  and  the  wicked. 

I  have  pursued  mine  enemies,  .  .  .  till  they  were  consumed. 

the  wicked  shall  perish,  ...  as  the  fat  of  lambs  :  they  shall  consume ; 

into  smoke  shall  they  consume  away. 

Consume  them  in  wrath, 

consume  them,  that  they  may  not  be  : 

Let  them  be  .  .  .  consumed  that  are  adversaries  to  my  soul ; 

They  had  almost  consumed  me  upon  earth ; 

they  that  forsake  the  LORD  shall  be  consumed. 

And  shall  consume  the  glory  of  his  forest,  .  .  .  both  soul  and  body : 

the  scorner  is  consumed*  and  all  that  watch  for  iniquity  are  cut  oif : 

thou  hast  consumed  them,  but  they  have  refused  to  receive  correction  : 

I  will  send  a  sword  after  them,  till  /  have  consumed  them. 

they  have  eaten  up  Jacob,  and  devoured  him,  and  consumed  him, 

I  ivill  consume  them  by  the  sword,  and  by  the  famine,  and  by  the  pestilence. 

as  dung  .  .  .  they  shall  be  consumed  by  the  sword,  and  by  famine  ; 

I  will  send  the  sword  after  them,  till  /  have  consumed  them  : 

those  that  I  have  swaddled  and  brought  up  hath  mine  enemy  consumed. 

A  third  part  of  thee  shall  die  .  .  .  with  famine  shall  they  be  consumed 

the  wall  ...  it  shall  fall,  and  ye  shall  be  consumed  in  the  midst 

I  would  pour  out  my  fury  upon  them  in  the  wilderness,  to  consume  them. 

I  have  consumed  them  with  the  fire  of  my  wrath  : 

wherefore  /  have  consumed  them  in  mine  anger. 

[sume  it 
[v.  3,  the  curse  .  .  .J  it  shall  remain  in  the  midst  of  his  house,  and  shall  con- 

I  am  the  LORD,  I  change  not ;  therefore  ye  sons  of  Jacob  are  not  consumed. 

(Kalah).  full  end,  8  places,  utter  end  (2),  end  (1),  consume  (1),  utterly 
(1),  consumption  (2),  consummation  (1).  Total  16. 

for  thy  great  mercies'  sake  thou  didst  not  utterly  consume*  them, 

the  LORD  .  .  .  shall  make  a  consumption,*  ...  in  the  midst  of  all  the  land. 
a  consumptions*  even  determined  upon  the  whole  earth. 


THE  MORTALITY   OF  MAN. 


83 


JKB. 

4  27 

5  10 

„  18 
30  11 

»>     » 
46  28 

»     ») 

EZEK. 
11    13 

20  17 

DAN. 

9  27 
11  16 

NAH. 
1      8 

9 


yet  will  I  not  make  a  full  end. 

Go  ye  up  ...  and  destroy ;  but  make  not  a  full  end  : 

Nevertheless  .  .  .  saith  the  LORD,  I  will  not  make  a  full  end  with  you. 

though  I  make  a  full  end  of  all  nations  whither  I  have  scattered  thee, 

yet  will  I  not  make  a  full  end  of  thee  : 

I  will  make  a  full  end  of  all  the  nations  whither  I  have  driven  thee  : 

but  I  will  not  make  a  full  end  of  thee, 

Ah,  LORD  GOD  !  wilt  thou  make  a  full  end  of  the  remnant  of  Israel  ? 
Neither  did  I  make  an  end~'f  of  them  in  the  wilderness. 

[v.  26,  the  city  .  .  .]  he  shall  make  it  desolate,  even  until  the  consummation, 
he  shall  stand,  in  the  glorious  land,  which  by  his  hand  shall  be  consumed* 

he  will  make  an  utter*  end  of  ...  his  enemies, 
the  LOKD  ?  he  will  make  an  utter--'  end : 


7.  Din  (Charam).      utterly  destroy  38  places. 


Total  38. 


22  20      He  that  sacrificeth  . . .  save  unto  the  LOKD  .  . .  he  shall  be  utterly  destroyed.* 
NUMB. 


21  2 

»   3 

DEUT. 

2  34 

3  6 

))    SJ 

7  2 

13  15 

20  17 

JOSH. 

2  10 
6  21 

8  26 

10  1 
„  28 
„  35 
»  37 
„  39 
„  40 

11  11 
„  12 
„  20 
,,  21 

JUDG. 

1  17 

21  11 

I.  SAM. 

15  3 

,,  8 

,,  18 

„  20 

I.  KINGS 

9  21 


If  thou  .  .  .  deliver  this  people  into  my  hand,  .  .  .  /  will  utterly  destroy* 

their  cities. 
they  utterly  destroyed*  them  and  their  cities : 

we  ...  utterly  destroyed*  the  men,  and  the  women,  and  the  little  ones, 
we  utterly  destroyed*  them,  as  we  did  unto  Sihon  king  of  Heshbon, 
utterly  destroying  the  men,  women,  and  children,  of  every  city. 
when    the    LORD  .  .  .  shall  deliver   them  .  .  .  thou    shall  .  .  .  utterly-de- 

stroy*  them ; 

Thou  shalt  surely  smite  the  inhabitants  of  that  city  .  .  .  destroying*  it  utterly, 
thou  shalt  utterly -destroy*  .  .  .  the  Hittites,  and  the  Amorites,  .  .  .  and 

Sihon  and  Og,  whom  ye  utterly  destroyed. 

utterly  destroyed*  . .  .  man  and  woman,  young  and  old, .  . .  with  . . .  the  sword. 

until  he  had  utterly  destroyed*  all  the  inhabitants  of  Ai. 

Joshua  had  taken  Ai,  and  had  utterly  destroyed*  it ; 

he  ^ltterly  destroyed*,  them,  and  all  the  souls  that  were  therein ; 

all  the  souls  that  were  therein  he  utterly  destroyed*  that  day, 

destroyed  it  iitterly,  and  all  the  souls  that  were  therein. 

utterly  destroyed*  all  the  souls  that  were  therein  ; 

iitterly  destroyed*  all  that  breathed,  as  the  LORD  .  .  .  commanded. 

smote  all  the  souls  .  .  .  utterly  destroying'1'  them :  .  .  .  not  any  left  to  breathe : 

all  the  cities  .  .  .  and  all  the  kings  of  them,  .  .  .  he  utterly  destroyed'''  them, 

it  was  of  the  LORD  .  .  .  that  he  might  destroy*  them  utterly, 

the  Anakims  .  .  .  Joshua  destroyed*  them  utterly  with  their  cities. 

Judah  .  .  .  slew  the  Canaanites  that  inhabited  Zephath,  and  utterly  destroyed* 

it. 
Ye  shall  utterly  destroy  every  male,  and  every  woman  that  hath 

go  and  smite  Amalek,  and  utterly  destroy*  all  that  they  have, 
he  took  Agag  .  .  .  and  iitterly  destroyed  all  the  people  with  .  .  .  the  sword. 
the  LORD  .  .  .  said,  Go  and  utterly  destroy  the  sinners  the  Amalekites, 
I  have  obeyed  the  voice  of  the  LORD,  .  .  .  and  have  utterly  destroyed'''  the 
Amalekites. 

Their  children  .  .  .  whom  .  .  .  Israel  also  were  not  able  utterly  to  destroy, 

G2 


84  THE  OLD  TESTAMENT. 

II.    KINGS 

19  11      the  kings  of  Assyria  have  done  to  all  lands,  by  destroying'"'  them  utterly : 

I.   CHR. 

4  41      Hezekiah  .  .  .  smote  .  .  .  and  destroyed9  them  utterly 

II.   CHR. 

32  14  Who  . .  .  among  all  the  gods  of  those  nations  that  my  fathers  utterly  destroyed,* 

ISA. 

34    2  indignation  of  the  LORD  is  upon  all  nations, .  .  .  hath  utterly  destroyed*  them, 

87  11  the  kings  of  Assyria  have  done  to  all  lands  by  destroying*  them,  utterly ; 

JER. 

25    9  all  these  nations  round  about,  .  .  .  will  utterly  destroy*  them, 

50  21  Go  up  against  .  .  .  the  inhabitants  of  Pekod :  .  .  .  and  utterly  destroy* 

50  26  destroy"  her  utterly  :  let  nothing  of  her  be  left. 

51  3      spare  ye  not  her  young  men  ;  destroy*  ye  utterly  all  her  host. 

Dnn  (Cherem).    utter  destruction  2  places.  Total  2. 

I.   KINGS 

20  42      Because  thou  hast  let  go  ...  a  man  whom  I  appointed  to  utter  destruc- 

tion,* 
ZECH. 
14  11      there  shall  be  no  more  utter  destruction* ',  but  Jerusalem  .  .  .  inhabited. 


8.  "ncr  (Shabar).    destroy  6  places,  destroy  (break)  3.  Total  9. 

H.   CHR. 

14  13  the  Ethiopians  were  .  .  .  destroyed  (broken)  before  the  LORD, 
PROV. 

29  1  He  that  .  .  .  hardeneth  his  neck,  shall  suddenly  be  destroyed,* 
JER. 

17  18  destroy  (break)  them  with  double  destruction. 

22  20  all  thy  lovers  are  destroyed. 

48    4  Moab  is  destroyed ; 

51     8  Babylon  is  suddenly  fallen  and  destroyed : 

EZEK. 

30  8  when  I  have  set  a  fire  in  Egypt,  .  .  .  her  helpers  shall  be  destroyed  (broken). 
DAN. 

11  20  Then  shall  stand  up  ...  a  raiser  of  taxes  .  .  .  he  shall  be  destroyed* 

„    26  they  that  feed  of  the  portion  of  his  meat  shall  destroy*  him, 


?  (Shebar).     destruction  16  places,  destruction  (breaking)  5.  Total  21. 

PROV. 

16  18  Pride  goeth  before  destruction, 

17  19  he  that  exalteth  his  gate  seeketh  destruction. 

18  12  Before  destruction  the  heart  of  man  is  haughty, 
ISA. 

1  28  the  destruction  (breaking)  of  the  transgressors  and  of  the  sinners   shall  be 

together, 

15     5  in  the  way  of  Horonaim  they  shall  raise  up  a  cry  of  destruction*  (breaking). 

51  19  two  things  are  come  unto  thee  :  .  .  .  desolation,  and  destruction*  (breaking), 

59  7  wasting  and  destruction*  (breaking)  are  in  their  paths. 

60  18  Violence  shall  no  more  be  heard  in  thy  land,  wasting  nor  destruction 
JER. 

461  will  bring  evil  from  the  north,  and  a  great  destruction*  (breaking). 

„  20  Destruction 

„   „  upon  destruction  is  cried ;  for  the  whole  land  is  spoiled  : 

6     1  evil  appeareth  out  of  the  north,  and  great  destruction. 

48     8  crying  shall  be  from  Horonaim,  spoiling  and  great  destruction. 

„      5  in  ...  Horonaim  .  .  .  the  enemies  have  heard  a  cry  of  destruction. 

50  22  A  sound  of  battle  is  in  the  land,  and  of  great  destruction. 

51  54  a  sound  of  ...  great  destruction  from  the  land  of  the  Chaldeans : 


THE  MORTALITY  OF  MAN.  85 

LAM. 

2  11       Mine  eyes  do  fail  with  tears,  ...  for  the  destruction/*  of  the  daughter  of  my 

people ; 

3  47       Fear  and  a  snare  is  come  upon  us,  desolation  and  destruction. 

„  48      Mine  eye  runneth  down  ...  for  the  destruction  of  the  daughter  of  my  people. 

4  10      their  own  children :  .  .  .  were  their  meat  in  the  destruction  of  the  daughter 

of  my  people. 
EZEK. 
32    9      when  I  shall  bring  thy  destruction  among  the  nations, 

p"Q£J>  (Shibbaron).   .  destruction  (breach)  1  place.  Total  1. 

JEE. 

17  18      destroy  them  with  double  destruction*  (breach). 


9.  J^O  (Balang).    sivallow  up  24  places,  destroy  (2),  destroy  (swallow  up)  2, 

devour  (1).                                                                                                     Total  29. 

EX. 

15  12  Thou  stretchedst  out  thy  right  hand,  the  earth  swallowed  them. 
NUMB. 

16  30  if  ...  the  earth  open  her  mouth,  and  swallow  them  up,  with  all 
32  the  earth  opened  her  mouth,  and  swallowed  them  up,  and 

„    34  All  Israel  .  .  .  fled  at  the  cry  of  them  :  .  .  .  Lest  the  earth  sivallow  us  up  also. 

26  10  the  earth  opened  her  mouth,  and  sivallowed  them  up  .  .  .  with  Korah, 

DEUT. 

11     6  the  earth  opened  her  mouth,  and  swallowed  them  up,  and  their 

II.    SAM. 

17  16  lest  the  king  be  swallowed  up,  and  all  the  people  that  are  with  him. 

20  19  why  wilt  thou  sivallow  up  the  inheritance  of  the  LORD  ? 

„    20  Joab  .  .  .  said,  ...  far  be  it  from  me,  that  I  should  swallow  up  or  destroy. 

JOB 

2    3  thou  movedst  me  against  him,  to  destroy  (swallow  up)  him  without  cause. 

8  18  If  he  destroy  him  from  his  place,  then  it  shall  deny  him, 

10    8  Thine  hands  have  made  me  ...  yet  thou  dost  destroy  me. 

37  20  if  a  man  speak,  surely  he  shall  be  swallowed  up. 
PSAL. 

21  9  the  LORD  shall  swallow  them  up  in  his  wrath,  and  the  fire  shall  devour  them. 
35  25  let  them  not  say,  We  have  swallowed  him  up. 

69  15  Let  not  .  .  .  the  deep  swallow  me  up,  .  .  .  the  pit  shut  her  mouth  upon  me. 

106  17  The  earth  opened  and  swallowed  up  Dathan,  and  covered  the  company  of 

124    3  Then  they  had  swallowed  us  up  quick,  when  their  wrath  was  kindled 

PROV. 

1  12  Let  us  swallow  them  up  alive  as  the  grave  (Sheol,  Hades) ; 
ISA. 

49  19  and  they  that  swallowed  thee  up  shall  be  far  away. 

JER. 

51  34  Nebuchadrezzar  .  .  .  hath  devoured  me,  .  .  .  swallowed  me  up  like  a  dragon, 

LAM. 

2  2  The  LORD  hath  swallowed  up  all  the  habitations  of  Jacob, 
„     5  The  LORD  was  as  an  enemy  :  he  hath  swallowed  up  Israel, 

„     „  he  hath  swallowed  up  all  her  palaces  :  he  hath  destroyed  his  strong  holds, 

„    8  the  LORD  .  .  .  hath  not  withdrawn  his  hand  from  destroying  (swallowing  up)  : 

„  16  thine  enemies  .  .  .  say,  We  have  swallowed  her  up  : 

HOS. 

8    7  the  bud  shall  yield  no  meal :  .  .  .  strangers  shall  swallow  it  up. 

„    8  Israel  is  swallowed  up  :  .  .  .  a  vessel  wherein  is  no  pleasure. 

HAB. 

1  13  boldest  thy  tongue  when  the  wicked  devoureth*  the  man  that  is  more  righteous 


86 


THE  OLD  TESTAMENT. 


10.  Don  (Tamam).    consume  22  places.  Total  22. 

NUMB. 

14  35  this  evil  congregation,  ...  in  this  wilderness  they  shall  be  consumed,  and  . . . 

die. 

17  13  Whosoever  cometh  .  .  .  near  .  .  .  shall  die :  shall  we  be  consumed*  with  dying  ? 

32  13  until  all  the  generation,  that  had  done  evil  .  .  .  was  consumed. 
DEUT. 

2  15  the  hand  of  the  LOBD  was  ...  to  destroy  them  . . .  until  they  were  consumed. 

„  16  when  all  the  men  of  war  were  consumed  and  dead  .  .  .  among  the  people, 

JOSH. 

5    6  till  all  the  people  that  were  men  of  war,  .  .  .  icere  consumed, 

8  24  when  they  were  all  fallen  on  ...  the  sword,  until  they  were  consumed, 

10  20  slaying  them  with  a  very  great  slaughter,  till  they  were  consumed, 

II.  KINGS 

7  13  as  all  the  multitude  of  the  Israelites  that  are  consumed : 
PSAL. 

73  19  brought  into  desolation,  .  .  .  they  are  utterly  consumed  with  terrors. 

104  35  Let  the  sinners  be  consumed  out  of  the  earth,  and  .  .  .  the  wicked  be  no  more. 

ISA. 

16    4  the  oppressors  are  consumed  out  of  the  land. 
JER. 

14  15  By  sword  and  famine  shall  those  prophets  be  consumed. 

24  10  I  will  send  the  sword,  the  famine,  and  the  pestilence,  .  .  .  till  they  be  consumed 

27    8  that  nation  will  I  punish  .  .  .  with  the  sword,  .  .  .  until  /  have  consumed  them 

44  12  the  remnant  of  Judah,  that  have  set  their  faces  to  go  ...  shall  all  be  consumed, 

„    „  they  shall  even  be  consumed  by  the  sword  and  by  the  famine : 

„    18  since  we  left  off  to  burn  incense  ...  we  ...  have  been  consumed  by  the  sword 

„   27  all  the  men  of  Judah  .  .  .  shall  be  consumed  by  the  sword  and  by  the  famine, 

LAM. 

8  22  It  is  of  the  LORD'S  mercies  that  we  are  not  consumed, 
EZEK. 

24  10  Heap  on  wood,  kindle  the  fire,  consume*  the  flesh, 

„   11  that  the  filthiness  .  .  .  that  the  scum  of  it  may  be  consumed. 


11. 

,OEN. 

6  13 

JOB 

6  11 

PSAL. 

89    4 

JER. 

51  13 

LAM. 

4  18 


K/KK. 

7  2 

»»  >» 

„  3 

«  6 


AMOS 

8    2 


yp  (Keets).    end  12  places.  Total  12. 

The  end  of  all  flesh  is  come  before  me  ;  .  .  .  I  will  destroy  them 
what  is  mine  end,  that  I  should  prolong  my  life  ? 
LORD,  make  me  to  know  mine  end,  and  the  measure  of  my  days, 
0  thou  that  dwellest  upon  many  waters,  .  .  .  thine  end  is  come, 

our  end  is  near,  our  days  are  fulfilled  ; 
for  our  end  is  come. 

thus  saith  the  LORD  GOD  unto  the  land  of  Israel ;  An  end, 

the  end  is  come  upon  the  four  corners  of  the  land. 

Now  is  the  end  come  upon  thee,  and  I  will  send  mine  anger  upon  thee, 

An  end  is  come, 

the  end  is  come  :  it  watcheth  for  thee ;  behold,  it  is  come. 

The-  end  is  come  upon  my  people  of  Israel ; 


THE  MORTALITY   OF  MAN.  87 

12.  it»n  (Damah).    cut  off  3  places,  utterly-cut  off  (1),  destroyed  (cut  off)  2, 
brought  to  silence  (1),  brought  to  silence  (cut  off)  1,  perish  (1).  Total  9. 

PSAL. 

49  12      Man  .  .  .  abideth  not :  he  is  like  the  beasts  that  perish, 
ISA. 

15     1      Ar  of  Moab  is  laid  waste,  and  brought  to  silence*  (cut  off) ; 
„     „      Kir  of  Moab  is  laid  waste,  and  brought  to  silence* ; 
JER. 

47     5      Ashkclon  is  cut  off*  with  the  remnant  of  their  valley : 
HOS. 
4    5      thou  .  .  .  and  the  prophet  also  shall  fall  with  thee  .  .  .  and  I  will  destroy*  (cut 

off)  thy  mother. 

„    6      My  people  are  destroyed*  (cut  off)  for  lack  of  knowledge : 
10     7       As  for  Samaria,  her  king  is  cut  off  as  the  foam  upon  the  water. 
,,15      in  a  morning  shall  the  king  of  Israel  utterly-be  cut  off. 
OBAD. 

5      If  thieves  came  ...  by  night,  (how  art  thou  cut  off  I)  would  they  not  have  stolen 

HDT  (Dummah).    destroy  1  place.  Total  1. 

EZEK. 
27  32      "What  city  is  like  Tyrus,  like  the  destroyed  in  the  midst  of  the  sea  ? 

'On  (Demee).    cutting  off  1  place.  Total  1. 

ISA. 
38  10      I  said  in  the  cutting  off**  of  my  days,  I  shall  go  to  the  gates  of  the  grave  (Hades) ; 


13.  n»V  (Tsamath).     cut  off  6  places,  destroy  (5).  Total  11. 

II.  SAM. 

22  41      Thou  hast  also  given  me  the  necks  of  mine  enemies,  that  /  might  destroy* 

them  that  hate  me. 
JOB 

23  17      Because  /  was  not  cut  off  before  the  darkness, 

PSAL. 

18  40  Thou  hast  also  given  me  the  necks  of  mine  enemies ;  that  /  might  destroy* 
them  that  hate  me. 

54    5  He  shall  reward  evil  unto  mine  enemies :  cut  them  off  *  in  thy  truth. 

69    4  they  that  would  destroy*  me,  ...  are  mighty : 

73  27  they  .  .  .  shall  perish  :  thou  hast  destroyed  all  them  that  go  ...  from  thee. 

94  23  he  ...  shall  cut  them  off  in  their  own  wickedness ; 

„    „  yea,  the  LORD  our  God  shall  cut  them  off. 

101     5  Whoso  privily  slandereth  his  neighbour,  him  will  I  cut  off:* 

„      8  I  will  early  destroy  all  the  wicked  of  the  land ;  that  I  may  cut  off  all  wicked 

143  12  of  thy  mercy  cut  off  mine  enemies,  and  destroy  all  them  that  afflict  my  soul : 


14.  nSD  (Saphah).    destroy  4  places,  consume  (4),  perish  (1),  perish  (consume)  1. 

Total  10. 

GEN. 

18  23  Wilt  thou  also  destroy*  the  righteous  with  the  wicked  ? 

„   24  wilt  thou  also  destroy*  .  .  .  the  fifty  righteous  that  are  therein  ? 

19  15  Arise,  take  thy  wife,  .  .  .  lest  thou  be  consumed  in  the  iniquity  of  the  city. 
„   17  Escape  for  thy  life ;  .  .  .  lest  thou  be  consumed. 

NUMB. 

16  26  Depart,  .  .  .  from  .  .  .  these  wicked  men,  .  .  .  lest  ye  be  consumed 

I.  SAM. 

12  25  if  ye  shall  still  do  wickedly,  ye  shall  be  consumed,  both  ye  and  your  king. 

26  10  David  said  ...  or  he  shall  descend  into  battle,  and  peinsh. 

27  1  /  shall  now  perish*  (be  consumed)  one  day  by  the  hand  of  Saul : 


88  •  THE  OLD  TESTAMENT. 

I.  CHR. 

21  12      or  three  months  to  be  destroyed*  before  thy  foes, 

PSAL. 

40  14      Let  them  be  ...  confounded  .  .  .  that  Beek  after  my  soul  to  destroy  it ; 


15.  ^Jin  (Daak).    put  out  6  places,  consumed  (extinguished)   1,  quenched  (1), 
extinct  (1).  Total  9. 

JOB 

6  17  they  vanish  (are  cut  off) :  .  .  .  they  are  consumed  (extinguished)  out  of  their 

place. 

18    5  the  light  of  the  wicked  shall  be  put  out, 

„     6  his  candle  (lamp)  shall  be  put  out  with  him. 

21  17  How  oft  is  the  candle  (lamp)  of  the  wicked  put  out  1 
PSAL. 

118  12  they  are  quenched  as  the  fire  of  thorns :  .  .  .  I  will  destroy  them. 
PROV. 

13    9  the  lamp  (candle)  of  the  wicked  shall  be  put  out. 

20  20  "Whoso  curseth  his  father  .  .  .  his  lamp  (candle)  shall  be  put  out  in  ...  darkness. 

24  20  the  candle  (lamp)  of  the  wicked  shall  be  put  out. 
ISA. 

43  17  they  shall  lie  down  .  .  .  they  shall  not  rise :  they  are  extinct,  .  .  .  quenched 


16.  DOT  (Damam).     cut  off  3  places,  cut  down  (1),  cut  down  (brought  to  silence) 
1,  silent  (1),  silent  (cut  off)  1.  Total  7. 

I.  SAM. 

2    9      the  wicked  shall  be  silent  in  darkness  ; 

PSAL. 

31  17  let  the  wicked  .  .  .  be  silent*  in  (cut  off  for)  the  grave  (Hades). 
JER. 

25  37  the  peaceable  habitations  are  cut  down'''  because  of  the  fierce  anger  of  the  LORD, 

48  2  thou  shalt  be  cut  down*  (brought  to  silence),  .  .  .  the  sword  shall  pursue  thee. 

49  26      all  the  men  of  war  shall  be  cut  off*  in  that  day, 

50  30      all  her  men  of  war  shall  be  cut  off*  in  that  day, 

51  6      Flee  out  of  ...  Babylon,  .  .  .  be  not  cut  off  in  her  iniquity  ; 


17.  VU  (Gadang).    cut  off  5  places,  cut  doivn  (1).  Total  6. 

JUDGES 

21  6      There  is  one  tribe  cut  off  from  Israel  this  day. 

I.  SAM. 

231  /  will  cut  off  thine  arm,  and  the  arm  of  thy  father's  house, 
PSAL. 

75  10  All  the  horns  of  the  wicked  also  will  I  cut  off', 

ISA. 

22  25  In  that  day,  .  .  .  shall  the  nail  ...  in  the  sure  place  .  .  .  be  cut  down* 
JER. 

48  25      The  horn  of  Moab  is  cut  off,  and  his  arm  is  broken, 

LAM. 

2    8      He  hath  cut  off  in  his  fierce  anger  all  the  horn  of  Israel : 


18.  *VK  (Ed),    destruction  5  places.                                                             Total  5. 
JOB 

21  17  oft  is  the  candle  of  the  wicked  put  out  1  ...  oft  cometh  their  destruction* 

„   30  the  wicked  is  reserved  to  the  day  of  destruction  ?  .  .  .  the  day  of  wrath. 

31    8  Is  not  destruction  to  the  wicked  ?  and  .  .  .  punishmtat  to  ...  iniquity  ? 

„   23  destruction*  from  God  was  a  terror  to  me,  ...  I  could  not  endure. 
PROV. 

1  27  When  .  .  .  your  destruction*  cometh  as  a  whirlwind ; 


THE  MORTALITY  OF  MAN.  89 

19.  fcin  (Chabal).    destroy  4  places.  Total  4. 

PKOV. 

13  13  Whoso  despiseth  the  word  shall  be  destroyed* : 

ISA. 

13    5  They  come  .  .  .  even  the  LORD,  .  .  .  to  destroy  the  whole  land. 

54  16  I  have  created  the  waster  to  destroy. 

MIC. 

2  10  this  is  not  your  rest :  ...  it  shall  destroy  you,  even  with  a  sore  destruction. 

^3n  (Chebal).    destruction  1  place.  Total  1. 

MIC. 
2  10      this  is  not  your  rest :  ...  it  shall  destroy  you,  even  ivith  a  sore  destruction. 


20.  nno  (Machah).    destroy  4  places,  destroy  (blot  out)  1.  Total  5. 

GEN. 

6  7  the  LORD  said,  /  will  destroy*  .  .  .  both  man,  and  beast,  and 

7  4  every  living  substance  that  I  have  made  will  I  destroy  (blot  out) 
„  23  every  living  substance  was  destroyed*  .  .  .  man,  and  cattle,  and 
„   „  the  creeping  things,  .  .  .  they  were  destroyed*  from  the  earth : 

JUDG. 

21  17  that  a  tribe  be  not  destroyed*  out  of  Israel. 


21.  Tit?  (Shadad).    destroy  1  place,  destroyer  (1),  destroy  (wasted)  1.      Total  3. 
JOB 

15  21      in  prosperity  the  destroyer*  shall  come  upon  him. 
PSAL. 

137    8      O  daughter  of  Babylon,  who  art  to  be  destroyed  (wasted) ; 
PROV. 
11    3      the  perverseness  of  transgressors  shall  destroy  them, 

lb>  (Shod),    destruction  2  places.  Total  2. 

ISA. 
13    6      the  day  of  the  LORD  is  at  hand ;  it  shall  come  as  a  destruction 

JOEL 

1  15      the  day  of  the  LORD  is  at  hand,  and  as  a  destruction  .  .  .  shall  it  come. 


22.  «te>  (Shoh).     destruction  1  place.  Total  1. 

PSAL. 

35  17      Lord,  ....  rescue  my  soul  from  their  destructions, 

nN'lB>  (Shoah).    destruction  2  places,  destroy  (1).  Total  3. 

PSAL. 

35    8      Let  destruction  come  upon  him  at  unawares ;  .  .  . 
,,      ,,      into  that  very  destruction  let  him  fall. 
63    9      those  that  seek  my  soul,  to  destroy  it,  shall  go  into  the  lower  parts  of  the  earth. 

nifcWD  (Mashshuotb).     destruction  1  place.  Total  1. 

PSAL. 
73  18      thou  castedst  them  down  into  destruction* 


23.          (Balah).    consume  2  places.  Total  2. 

JOB 

13  28      he,  as  a  rotten  thing,  consumeth,  as  a  garment  that  is  moth  eaten. 
PSA. 

49  14      their  beauty  shall  consume  in  the  grave  (Hades)  from  their  dwelling. 
(Marg., '  the  grave  being  an  habitation  to  every  one  of  them.') 

^2  (Belee).     corruption  1  place.  Total  1. 

ISA. 
38  17      thou  hast  in  love  to  my  soul  delivered  it  from  the  pit  of  corruption* : 


90  THE  OLD  TESTAMENT. 

n^an  (Tablith).     destruction  1  place.  Total  1. 

ISA. 

10  25      the  indignation  shall  cease,  and  mine  anger  in  their  destruction. 


24.  D-ln  (Hoom).    destroy  1  place.  Total  1. 

DEUT. 

7  23      the  LORD  .  .  .  shall  destroy-  them  with  a  mighty  destruction, 
nDinD  (Mehoomah).    destniction  3  places.  Total  3. 

DEUT. 

7  23      the  LOED  .  .  .  shall  destroy  them  with  a  mighty  destruction,*  ...  be  destroyed. 

I.  SAM. 

5    9      hand  of  the  LORD  was  against  the  city  with  a  very  great  destruction'1'- : 
,,11      there  was  a  deadly  destruction*  throughout  all  the  city ; 


25.  Don  (Hamam).    destroy  3  places,  consume  (crush)  1.  Total  4. 

EXOD. 

23  27      I  ...  will  destroy*  all  the  people  to  whom  thou  shalt  come, 
DEUT. 
2  15      hand  of  the  LORD  was  against  them,  to  destroy  .  .  .  until  they  were  consumed. 

ESTH. 

9  24      Haman  .  .  .  had  devised  .  .  .  to  consume  (crush)  them,  and  to  destroy  them  ; 
PSAL. 
144    6      shoot  out  thine  arrows,  and  destroy*  them. 


26.  Din  (Haras),    destroy  3  places.  Total  3. 

I.  CHR. 

20    1      Joab  smote  Kabbah,  and  destroyed*  it. 
PSAL. 

28    5      he  shall  destroy*  them,  and  not  build  them  up. 
ISA. 
14  17      made  the  world  as  a  wilderness,  and  destroyed*  the  cities  thereof ; 

monn  (Harisooth).     destruction  1  place.  Total  1. 

ISA. 
49  19      the  land  of  thy  destruction,  shall  even  now  be  too  narrow 


27.  iro  (Kachad).    cut  off  4  places.  Total  4. 

EXOD. 

9  15      smite  thee  .  .  .  with  pestilence ;  and  thou  shalt  be  cut  off  from  the  earth. 
23  23      mine  Angel  shall  go  before  thee,  .  .  .  and  /  will  cut  them  off. 

I.  KINGS 

13  34      became  sin  unto  the  house  of  Jeroboam,  even  to  cut  it  off,  and  to  destroy  it 

II.  CHR. 

32  21      the  LORD  sent  an  angel,  which  cut  off  all  the  mighty  men  of  valour, 


28.  ^»  (Mool).     destroy  1  place,   destroy  (cut  off)  1,  destroy  (cut  down)  1, 

cut  down  (1).  Total  4. 

PSAL. 

90    6  in  the  evening  it  is  cut  doivn,  and  withereth. 

118  10  in  the  name  of  the  LORD  will  I  destroy*  them  (cut  them  off). 

„    11  in  the  name  of  the  LORD  /  will  destroy*  them. 

„    12  in  the  name  of  the  LORD  /  will  destroy*  them  (cut  them  down). 


THE  MORTALITY   OF  MAN.  91 

29.  PP»  (Makak).     consume  away  4  places.  Total  4. 

EZEK. 

4  17      That  they  may  want  bread  .  .  .  and  consume  aiuay*  for  their  iniquity. 

ZEGH. 

14  12      Their  flesh  shall  consume  away  while  they  stand  upon  their  feet, 
„     „       and  their  eyes  shall  consume  away  in  their  holes, 
„     „       and  their  tongue  shall  consume  away  in  their  mouth. 


30.  taj  (Namal).    cut  off  2  places,  cut  down  (2).                                        Total  4. 
JOB 

14    2  He  cometh  forth  like  a  flower,  and  is  cut  down :  .  .  .  and  continueth  not. 

18  16  His  roots  shall  be  dried  up  beneath,  and  above  shall  his  branch  be  cut  off* 

24  24  they  are  taken  out  of  the  way  .  .  .  cut  off  as  ...  the  ears  of  corn. 
PSAL. 

37    2  they  shall  soon  be  cut  down  .  .  .  and  wither  as  the  green  herb. 


31.  SI-ID  (Sooph).    consume  3  places,  consume  (make  an  end)  1.  Total  4. 

ISA. 

66  17      They  that  .  .  .  purify  themselves  .  .  .  eating  swine's  flesh,  .  .  .  shall  be  con- 
sumed* 
JER. 

8  13      I  will  surely  consume  them,  saith  the  LORD  : 
ZEPH. 

121  will  utterly  consume  (make  an  end)  all  things  from  off  the  land, 
„    3      I  will  consume  man  and  beast ; 


32.  fcOi  (Dakah).     destroy  1  place,  destroy  (crush)  1.                                 Total  2. 
JOB 

6    9  that  it  would  please  God  to  destroy*  me ;  .  .  and  cut  me  off! 

34  25  he  overturneth  them  in  the  night,  so  that  they  are  destroyed  (crushed). 

N2T  (Dakkah).    destruction  1  place.  Total  1. 
PSAL. 

90    3  Thou  turnest  man  to  destruction* ;  and  sayest,  Return,  ye  children  of  men. 


33.  mn  (Charab).     destroyed  2  places,  destroyer  (1).  Total  3. 

JUDG. 

16  24      Our  God  hath  delivered  into  our  hands  .  .  .  the  destroyer  of  our  country, 

II.  KINGS 

19  17      the  kings  of  Assyria  have  destroyed*  the  nations  and  their  lands, 

EZRA 

4  15      this  city  is  a  rebellious  city,  ...  for  which  cause  was  this  city  destroyed* 


34.  nna  (Kathath).    destroyed  (beaten  in  pieces)  2  places,  destroy  (1).     Total  3. 

DEUT. 

1  44      the  Amorites,  .  .  .  destroyed*  you  in  Seir,  even  unto  Hormah. 

II.  CHR. 

15    6      nation  was  destroyed*  (beaten  in  pieces)  of  nation,  and  city  of  city  : 
JOB 
4  20      They  are  destroyed  (beaten  in  pieces)  .  .  .  they  perish  for  ever 


92  THE   OLD   TESTAMENT. 

35.  3Bp  (Keteb).    destruction  2  places,  destroying  (1).  Total  3. 

DEUX. 

82  24      They  shall  be  ...  devoured  .  .  .  with  bitter  destruction : 

PSAL. 

91     6      nor  for  the  destruction  that  wasteth  at  noonday. 

ISA. 

28    2      the  LOED  hath  a  mighty  .  .  .  one,  ...  as  ...  a  destroying  storm, 


36.  PjDN  (Asaph).    destroy  1  place,  consume  (taken  away)  1.  Total  2. 

I.  SAM. 

15    6      get  you  down  from  among  the  Amalekites,  lest  /  destroy  you  with  them : 

EZEK. 

34  29      they  shall  be  no  more  consumed  (taken  away)  with  hunger  in  the  land, 


37.  i;V3  (Batsang).    cut  off  2  places.  Total  2. 

JOB 

6    9      that  it  would  please  God  to  destroy  me ;  ...  and  cut  me  off  I 
ISA. 
88  12      he  ivill  cut  me  off*  with  pining  sickness : 


38.  ma  (Gavang).    perish  2  places.  Total  2. 

JOSH. 

22  20      Achan  .  .  .  perished  not  alone  in  his  iniquity. 
JOB 
34  15      All  flesh  shall  perish  together,  and  man  shall  turn  again  unto  dust. 


39.  HD-in  (Doomah).    silence  2  places.  Total  2. 

PSAL. 

94  17      Unless  the  LORD  had  been  my  help,  my  soul  had  .  .  .  dwelt  in  silence. 
115  17      The  dead  praise  not  the  LOED,  neither  any  that  go  down  into  silence. 


40.  IN  (Gazar).    cut  off  2  places.  Total  2. 

PSAL. 

88    5      Free  among  the  dead,  .  .  .  that  lie  in  the  grave,  cut  off  horn  (by)  thy  hand. 

ISA. 

53    8      he  was  cut  off  out  of  the  land  of  the  living : 


41.  mD  (Cabah).    quenched  1  place,  put  out  (extinguish)  1.  Total  2. 

ISA. 

43  17      they  shall  not  rise  :  they  are  extinct,  they  are  quenched  as  tow. 
EZEK. 

82    7      when  I  shall  put  thee  out*  (extinguish),  ...  I  will  cover  the  sun  with  a  cloud, 
and  the  moon  shall  not  give  her  light. 


42.  m»  (Maveth).    destroy  1  place,  destroyer  (1).  Total  2. 

II.  SAM. 

20  19      thou  seekest  to  destroy  a  city  and  a  mother  in  Israel; 
JOB 
83  22      his  soul  draweth  near  unto  the  grave  (Hades),  and  his  life  to  the  destroyers. 


THE  MORTALITY  OF  MAN.  93 

43.  np:  (Nakah).    cut  off  2  places.  Total  2. 

ZEGH. 

5    3      This  is  the  curse  .  .  .  every  one  that  stealeth  shall  be  cut  off-    -  .  . 
„    „      and  every  one  that  sweareth  shall  be  cut  off** 


44.  pn:  (Nathats).    destroy  1  place,  destroy  (beat  thee  down)  1.  Total  2. 

JOB 
19  10      He  hath  destroyed*  me  on  every  side,  and  I  am  gone : 

PSAL. 

52    5      God  shall  likewise  destroy*  thee  (beat  thee  down)  for  ever, 


45.  "Qy  (Abar).    perish  (passing)  1  place,  perish  (pass  away)  1.  Total  2. 

JOB 

33  18      keepeth  back  ...  his  life  from  perishing-''  (passing)  by  the  sword. 
36  12      they  shall  perish*  (pass  away)  by  the  sword,  and  .  .  .  die  without  knowledge. 


46.  6|K6J>  (Shaaf).    devour  (swallow  up)  1  place,  swallow  up  (1).  Total  2. 

ISA. 

42  14      now  will  I  cry  ...  I  will  destroy  and  devour*  (swallow  up)  at  once. 
EZEK. 
36    3      they  have  made  you  desolate,  and  swallowed  you  up  on  every  side, 


47.  nsnj?  (Shachepeth).    consumption  2  places.  Total  2. 

LEV. 

26  16      I  will  even  appoint  over  you  .  .  .  consumption,  and  the  burning  ague, 
DEUT. 
28  22      The  LORD  shall  smite  thee  with  a  consumption,  .  .  .  until  thou  perish. 


48.  DS?K  (Asham). 

PSAL. 

5  10      Destroy'''  thou  them  (make  them  guilty),  0  God  ;  .  .  .  they  have  rebelled 


49.  t«  (Gooz). 

PSAL. 

90  10      their  strength  .  .  .  it  is  soon  cut  offSf  and  we  fly  away. 


50.  TT3  (Gazaz). 

NAH. 

1  12      Though  they  be  ...  many,  yet  thus  shall  they  be  cut  down*  (shorn), 


51.  hu  (Gazal). 

JOB 

24  19      Drought  and  heat  consume  the  snow  waters :  so  doth  the  grave  (Hades)  those 
which  have  sinned. 


52.  "in  (Dabar). 

II.  CHR. 

22  10      Athaliah  .  .  .  destroyed  all  the  seed  royal  of  the  house  of  Judah. 


53.  ^VT  (Zaak). 
JOB 
17     1      My  breath  is  corrupt,  my  days  are  extinct,  the  graves  are  ready  for  mo. 


94  THE  OLD  TESTAMENT. 

54.  tfbn  (Chaloph). 

PBOV. 

81     8      Open  thy  mouth  for  ...  such  as  are  appointed  to  (sons  of)  destruction.* 


55.  ^>Dn  (Chasal). 


DEUT. 

28  38    Thou  .  .  .  shalt  gather  but  little  in ;  for  the  locust  si  tall  consume  it. 


56.  fVH  (Katsats). 

JOB 

21  21      what  pleasure  hath  he  ...  after  him,  when  the  number  of  his  months  is  cut  off 


57.  Eh'  (Yarash). 

EXOD. 

15    9      I  will  draw  my  sword,  my  hand  shall  destroy''''  (repossess)  them. 


58.  T3  (Keed). 

JOB 

21  20      His  eyes  shall  see  Tit's  destruction,  and  he  shall  drink  of  the  wrath  of 


59.  HD3  (Kasach). 

P8AL. 

80  16      It  is  burned  with  fire,  it  is  cut  down  :  they  perish  at  the  rebuke  of 


60.  irtS  (Lovang). 


OBAD. 

16      they  shall  sivallow  down,  and  they  shall  be  as  though  they  had  not  been. 


61.  DPI!?  (Lacham). 


DEUT. 

32  24      They  shall  be  ...  devoured  with  burning  heat,  and  with  bitter  destruction 


62.  -IJD  (Megar). 

EZRA 

6  12      the  God  that  hath  caused  his  name  to  dwell  there  destroy-'  all  kings  and  people, 


63.  a-ID(Moog). 

ISA. 

64    7      thou  hast  .  .  .  consumed  (melted)  us,  because  of  our  iniquities. 


64.  FIDO  (Massah). 

PSAL. 

39  11      man  . . .  thou  makest  his  beauty  to  consume  away*  (melt  away)  like  a  moth : 


65.    B:  (Naphal). 

EXOD. 

19  21      charge  the  people,  lest  they  break  through  .  .  .  and  many  of  them  perish. 


66.  t]p3  (Nakaph). 

JOB 

19  26      though  after  my  skin  worms  destroy  this  body,  yet  ft*  my  flesh  shall  I  see  God  : 
(Marg., '  After  I  shall  awake,  though  this  body  be  destroyed,  yet  out  of  my  flesh 
shall  I  see  God.') 


THE  MORTALITY  OF  MAN.  95 

67.  DK>J  (Nasham). 
ISA. 
42  14      Now  will  I  cry  .  .  .  I  will  destroy'1'''  and  devour  (swallow  up)  at  once. 


68.  SW13  (Nathash). 

PSAL. 

9    6      thou  hast  destroyed/*  cities  ;  their  memorial  is  perished  with  them. 


69.  TB  (Peed). 

JOB 

31  29      If  I  rejoiced  at  the  destruction  of  him  that  hated  me, 


70.  rm  (Tzadah). 

ZEPH. 

3    6      their  cities  are  destroyed,  .  .  .  there  is  none  inhabitant. 


71.  map  (Kephadah). 

EZEK. 

7  25      Destruction*  (cutting  off)  cometh ;  and  they  shall  seek  peace,  arid  .  .  .  none. 


72.  nvp  (Katsah). 

HAB. 

2  10      Thou  hast  consulted  shame  to  thy  house,  by  cutting  o^many  people, 


73.  po  (Kerets). 

JER. 

46  20      Egypt  is  like  a  very  fair  heifer,  but  destruction*  cometh ;  .  .  .  out  of  the  north. 


74.  nyn  (Bangah). 


PSAL. 

80  13      the  wild  beast  of  the  field  doth  devour*  it. 


75.  »0  (Shakol). 

DEUT. 

32  25      The  sword  without,  and  terror  within,  shall  destroy*  (bereave) 


76.  nDK>  (Shasah). 

JER. 

50  11      because  ye  rejoiced,  0  ye  destroyers?''  of  mine  heritage, 


77.  nonn  (Teboosah). 

II.  CHE. 

22    7      the  destruction  (treading  down)  of  Ahaziah  was  of  God 


78.  PK  (Ayin).  not  17  places,  not  (can  live  no  longer)  1,  gone  (are  not)  2,  (no 
more  (3),  never  (1),  never  (not)  1,  where  (1).  Total  26. 

As  life  is,  or  consists  in,  the  exercise  of  all  the  faculties  and  powers  of  mind  and 
body  in  a  living  material  Organism  or  body  ;  so  death  is  the  extinction  or  cessation  of 
all  these  powers,  as  implied  in  the  following  quotations  by  the  word  is  not,  &c.,  as 
signifying  non-existence,  and  in  contrast  with  the  expression  '  is  '  or  'is  existing.' 

GEN. 

87  30  The  child  is  not ;  and  I,  whither  shall  I  go  ? 

42  13  the  youngest  is  this  day  with  our  father,  and  one  is  not. 

„    32  We  be  twelve  brethren,  sons  of  our  father ;  one  is  not, 

„   36  Me  have  ye  bereaved  of  my  children :  Joseph  is  not ,  and  Simeon  is  not, 


96  THE    OLD  TESTAMENT. 

JOB 

7    8  thine  eyes  are  upon  me,  and  I  am  not  (that  is,  /  can  live  no  longer). 

„  21  now  shall  I  sleep  in  the  dust ;  and  thou  shalt  seek  me  in  the  morning,  but  I  shall 

not  be. 

24  24  They  are  exalted  for  a  little  while,  but  are  gone*  (are  not)  ...  cut  off 

27  19  The  rich  man  shall  lie  down,  ...  he  openeth  his  eyes,  and  he  is  not. 

PSA. 

37  10  yet  a  little  while,  and  the  wicked  shall  not  be  :  ...  thou  shalt  diligently  consider 
his  place,  and  it  shall  not  be. 

„    36  he  passed  away,  and,  lo,  he  was  not :  ...  he  could  not  be  found. 

39  13  O  spare  me,  .  .  .  before  I  go  hence,  and  be  no  more. 

59  13  Consume  them  in  wrath,  consume  them,  that  they  may  not*  be : 

103  16  the  wind  passeth  over  it,  and  it  is  gone*  (it  is  not)  ; 

104  35  Let  the  sinners  be  consumed  ...  let  the  wicked  be  no  more- 
PROV. 

12     7  The  wicked  are  overthrown,  and  are  not : 

ISA. 

17  14  behold  at  evening-tide  trouble ;  and  before  the  morning  he  is  not. 

JER. 

10  20  my  children  are  gone  forth  of  me,  and  they  are  not : 

31  15  Eahel  .  .  .  refused  to  be  comforted  for  her  children,  because  they  were  not . 

49  10  I  have  made  Esau  bare,  .  .  .  his  seed  is  spoiled,  .  .  .  and  he  is  not. 

LAM. 

5    7  Our  fathers  have  sinned,  and  are  not ; 
EZEK. 

26  21  I  will  make  thee  a  terror,  and  thou  shalt  be  no  more : 

27  36  thou  shalt  be  a  terror,  and  never*  shalt  be  (shalt  not  be)  any  more. 

28  19  thou  shalt  be  a  terror,  and  never  shalt  thou  be  any  more. 
ZECH. 

1     5  Your  fathers,  where  are  they  ?  and  the  prophets,  do  they  live  for  ever  ? 


79.  nay  (Aphar).     dust  22  places.  Total  22. 

From  the  following  quotations  it  is  clear  that  Man  was  created  from  dust,  is 
called  dust,  is  said  to  return  to  dust,  to  sleep  in  dust,  and  to  rise  from  dust,  '  to 
everlasting  life,'  or  '  to  shame  and  everlasting  contempt.' 

GEN. 

2  7      the  LORD  God  formed  man  of  the  dust  of  the  ground,  and  breathed  into  his 

nostrils  the  breath  of  life  ;  and  man  became  a  living  soul. 

3  19      the  ground;  for  out  of  it  wast  thou  taken:  for  dust  thou  art,  and  unto  dust 

shalt  thou  return. 

18  27       I  have  taken  upon  me  to  speak  .  .  .  which  am  but  dust  and  ashes  : 
JOB 

4  19      them  that  dwell  in  houses  of  clay,  whose  foundation  is  in  the  dust, 

7  21  now  shall  I  sleep  in  the  dust ;  and  thou  shalt  seek  me  ...  but  I  shall  not  be. 

10    9  thou  hast  made  me  as  the  clay  ;  and  wilt  thou  bring  me  into  dust  again  ? 

17  16  They  shall  go  down  to  the  bars  of  the  pit,  when  our  rest  ...  is  in  the  dust. 

20  11  His  bones  are  full  of  the  sin  of  his  youth,  which  shall  lie  down  with  him  in 

the  dust. 

21  26      They  shall  lie  down  alike  in  the  dust,  and  the  worms  shall  cover  them. 
34  15      All  flesh  shall  perish  together,  and  man  shall  turn  again  unto  dust. 

40  13       [v.  12,  the  wicked]  .  .  .  Hide  them  in  the  dust  together ; 
PSAL. 

22  15      thou  hast  brought  me  into  the  dust  of  death. 

„    29  all  they  that  go  down  to  the  dust  shall  bow  before  him : 

30    9  when  I  go  down  to  the  pit  ?  shall  the  dust  praise  thee  ?  .  .  .  declare  thy  truth  ? 

103  14  he  knoweth  our  frame ;  he  remembereth  that  we  are  dust. 

104  29  thou  takest  away  their  breath,  they  die,  and  return  to  their  dust. 


THE   MOETALITY   OF  MAN. 


97 


ECCL. 

3  20 
12     7 

ISA. 

26  19 

DAN. 
12      2 


All  go  unto  one  place ;  all  are  of  the  dust,  and  all  turn  to  dust  again. 
Then  shall  the  dust  return  to  the  earth  as  it  was :  and  the  spirit  shall  return 
unto  God  who  gave  it. 

Awake  and  sing,  ye  that  dwell  in  dust :  for  ...  the  earth  shall  cast  out  the  dead. 

many  of  them  that  sleep  in  the  dust  .  .  .  shall  awake,  some  to  everlasting  life, 
and  some  to  shame  and  everlasting  contempt.  "But  go  thou  thy  way  till  the 
end  be  :  for  thou  shalt  rest,  and  stand  in  thy  lot  at  the  end  of  the  days. 


80-83.  In  the  following  quotations  under  the  four  Hebrew  words,  Sliachab, 
Yashecn,  Shenah,  and  Noom,  man  is  said  to  lie  down  or  sleep  in  dust  ;  the  figure 
sleep  implying  not  only  a  state  of  unconsciousness  of  every  part  and  power,  of  Body, 
Soul,  and  Spirit  ;  but  also  a  future  Awakening  or  Resurrection,  or  Resuscitation  of 
the  man,  with  the  restoration  of  all  his  faculties  and  powers  ;  but  there  is  no 
Resurrection  of  the  Lower  Animals  referred  to  in  any  of  the  books  of  the  Old  or 
New  Testament  Scriptures. 

Sleep  39  places,  sleep  (lie  down)  1,  lie,  lie  down  (18). 

Total  58, 


80.  33^  (Shachab). 


GEN. 

47  30 

DEUT. 
31  16 
JUDG. 

5  27 

II.  SAM. 

7  12 

I.  KINGS 

1  21 

2  10 
11  21 

„    43 

14  20 
„    31 

15  8 
„    24 

16  6 
„   28 

22  40 
„    50 

II.  KINGS 

8  24 
10  35 

13  9 
„    13 

14  16 
„    22 
„    29 

15  7 
„    22 
„    38 

16  20 

20  21 

21  18 
24     6 


/  ivill  lie*  with  my  fathers, 
the  LORD  said  unto  Moses,  . 


.  bury  me  in  their  burying-place. 

thou  shalt  sleep*  (lie  down)  with  thy  fathers ; 


At  her  feet  he  bowed,  he  fell,  he  lay  doivn*  :  ...  he  fell  down  dead  (destroyed)* 
when  .  .  .  thou  shalt  sleep  with  thy  fathers,  I  will  set  up  thy  seed  after  thee, 

when  my  lord  the  king  shall  sleep  with  his  fathers, 

David  slept  with  his  fathers,  and  was  buried  in  the  city  of  David. 

when  Hadad  heard  in  Egypt  that  David  slept  with  his  fathers, 

Solomon  slept  with  his  fathers,  and  was  buried  in  the  city  of  David 

Jeroboam  .  .  .  slept  with  his  fathers, 

Eehoboam  slept  with  his  fathers,  and  was  buried  with  his  fathers 

Abijam  slept  with  his  fathers,  and  they  buried  him  in  the  city  of  David : 

Asa  slept  with  his  fathers,  and  was  buried  with  his  fathers  in  the  city  of  David. 

Baasha  slept  with  his  fathers,  and  was  buried  in  Tirzah : 

Omri  slept  with  his  fathers,  and  was  buried  in  Samaria  : 

Ahab  slept  with  his  fathers ; 

Jehoshaphat  slept  with  his  fathers,  and  was  buried  with  his  fathers 

Joram  slept  with  his  fathers,  and  was  buried  with  his  fathers 

Jehu  slept  with  his  fathers :  and  they  buried  him  in  Samaria. 

Jehoahaz  slept  with  his  fathers ;  and  they  buried  him  in  Samaria : 

Joash  slept  with  his  fathers  ;  and  .  .  .  was  buried  in  Samaria 

Jehoash  slept  with  his  fathers,  and  was  buried  in  Samaria 

He  built  Elath,  .  .  .  after  that  the  king  slept  with  his  fathers. 

Jeroboam  slept  with  his  fathers,  even  with  the  kings  of  Israel ; 

Azariah  slept  with  his  fathers ;  and  they  buried  him  with  his  fathers 

Menahem  slept  with  his  fathers ; 

Jotham  slept  with  his  fathers,  and  was  buried  with  his  fathers 

Ahaz  slept  with  his  fathers,  and  was  buried  with  his  fathers 

Hezekiah  slept  with  his  fathers  : 

Manasseh  slept  with  his  fathers,  and  was  buried  in  the  garden  of  his  own  house,. 

Jehoiakim  slept  with  his  fathers ; 


98  THE  OLD  TESTAMENT. 

II.  CHB. 

9  31  Solomon  slept  with  his  fathers,  and  he  was  buried  in  the  city  of  David 

12  16  Rehoboarn  slept  with  his  fathers,  and  was  buried  in  the  city  of  David : 

14     1  Abijah  slept  with  his  fathers,  and  they  buried  him  in  the  city  of  David : 

16  18  Asa  slept  with  his  fathers, 

21     1  Jehoshaphat  slept  with  his  fathers,  and  was  buried  with  his  fathers 

26  2  He  built  Eloth,  .  .  .  after  that  the  king  slept  with  his  fathers. 

„   23  Uzziah  slept  with  his  fathers,  and  they  buried  him  with  his  fathers 

27  9  Jotham  slept  with  his  fathers,  and  they  buried  him  in  the  city  of  David : 

28  27  Aha/  slept  with  his  fathers,  and  they  buried  him  in  the  city, 

32  33  Hezekiah  slept  with  his  fathers,  and  they  buried  him  in  the  .  .  .  sepulchres 

33  20  Manasseh  slept  with  his  fathers,  and  they  buried  him  in  his  own  house : 
JOB 

3  13  now  stioiild  I  have  lain*  still  and  been  quiet,  I  should  have  slept :  ...  at  rest, 

7  21  now  shall  I  sleep*  in  the  dust ;  and  thou  shalt  seek  me  .  .  .  but  I  shall  not  be. 

14  12  man  lieth  down,  and  riseth  not :  till  the  heavens  be  no  more,  they  shall  not 
awake,  nor  be  raised  out  of  their  sleep. 

20  11  his  bones  .  .  .  full  of  the  sin  of  his  youth,  .  .  .  shall  lie  down  with  him  in  the  dust. 

21  26  They  shall  lie  down  alike  in  the  dust,  and  the  worms  shall  cover  them. 
27  19  The  rich  man  shall  lie  down,  but  he  shall  not  be  gathered  : 

PSAL. 

88    5  Free  among  the  dead,  like  the  slain  that  lie  in  the  grave,  .  .  .  cut  off 
ISA. 

14    8  Since  thou  art  laid  dotvn,  no  feller  is  come  up  against  us. 

„    18  All  the  kings  of  the  nations,  .  .  .  lie*  in  glory,  every  one  in  his  own  house. 
EZEK. 

31  18  thou  shalt  lie  .  .  .  with  them  that  be  slain  by  the  sword. 

32  19  go  down,  and  be  thou  laid  with  the  uncircumcised. 
„    21  they  lie  uncircumcised,  slain  by  the  sword. 

„   27  they  shall  not  lie  with  the  mighty  .  .  .  gone  down  to  hell  (Sheol,  Hades) 

„   28  thou     .  .  shalt  lie  with  them  that  are  slain  with  the  sword. 

„   29  they  shall  lie  .  .  .  with  them  that  go  down  to  the  pit. 

„   30  they  lie  •  .  .  with  them  that  be  slain  by  the  sword  .  .  .  that  go  down  to  the  pit. 

„   32  he  shall  be  laid  .  .  .  with  them  that  are  slain  with  the  sword, 


81.  |B»  (Yasheen).     sleep  5  places.  Total  5. 

JOB 

3  13      now  should  I  have  lain  still  and  been  quiet,  /  should  have  slept :  •  .  .  at  rest, 
PSAL. 
13    3      lighten  mine  eyes,  lest  /  sleep  the  sleep  of  death ; 

JEB. 
51  39      /  will  make  them  .  .  .  sleep  a  perpetual  sleep,  and  not  wake, 

„    57      they  shall  sleep  a  perpetual  sleep,  and  not  wake, 

DAN. 

12    2      many  of  them  that  sleep  in  the  dust  of  the  earth  shall  awake,  some  to  ever- 
lasting life,  and  some  to  shame  and  everlasting  contempt. 


82.  fUfc?  (Shenah).     sleep  4  places.                                                               Total  4. 

JOB 

14  12  man  lieth  down,  and  riseth  not :  till  the  heavens  be  no  more,  they  shall  not  awake, 

nor  be  raised  out  of  their  sleep. 
PSAL. 

76    5  The  stouthearted  are  spoiled,  they  have  slept  their  sleep  : 

JER.  ». 

51  39  I  will  make  them  .  .  .  sleep  a  perpetual  sleep,  and  not  wake, 

57  They  shall  sleep  a  perpetual  sleep,  and  not  wake, 


THE   MORTALITY   OF   MAX.  99 

83.  D-1J  (Noom).     deep  I  place.  Total  1. 

PSAL. 

76     5       The  stouthearted  are  spoiled,  they  have  slept  their  sleep : 


84.  ltt3  (Gavang).  die  12  places,  gave  up  the  ghost  (8),  perish  (2),  yielded  up  the 
ghost  (1),  ready  to  die  (1).  Total  24. 

No  word  corresponding  to  Ghost,  in  the  following  quotations,  is  to  be  found  in 
the  Hebrew,  Greek,  or  Latin  texts  ;  it  is  simply  he  gave  up,  died,  or  perished : 

GEN. 

6  17       every  thing  that  is  in  the  earth  shall  die. 

7  21       all  flesh  died  that  moved  upon  the  earth,  .  .  .  cattle,  .  .  .  beast,  .  .  .  man: 
25     8      Abraham  gave  up  the  ghost,  and  died  .  .  .  was  gathered  to  his  people. 

,,    17       Ishmael,  .  .  .  gave  up  t he  g host  and  died;  and  was  gathered  unto  his  people. 

35  29      Isaac  gave  up  the  ghost,  and  died,  and  was  gathered  unto  his  people, 
49  33      Jacob  .  .  .  yielded  up  the  ghost,  and  was  gathered  unto  his  people. 

NUMB. 

17  12  Behold,  u'e  die?-'  we  perish,  we  all  perish. 

„    13  Whosoever  cometh  .  .  .  near  .  .  .  shall  die :  shall  we  be  consumed  with  dying*  ? 

20    3  Would  God  that  we  had  died 

,,      „  when  our  brethren  died  before  the  LORD  ! 

„   29  when  all  the  congregation  saw  that  Aaron  was  dead,  they  mourned 

JOSH. 

22  20  Achan  .  .  .  perished  not  alone  in  his  iniquity. 

JOB 

3  11  Why  died  I  not  from  the  womb?  why  did  /not  give  up  the  ghost 

10  18  Oh  that  /  had  given  up  the  ghost,  and  no  eye  had  seen  me ! 

13  19  if  I  hold  my  tongue,  /  shall  give  up  the  ghost. 

14  10  man  dieth,  and  wasteth  away :  .  .  .  man  giveth  up  the  ghost,  and  where  is  he  ? 
27     5  till  /  die  I  will  not  remove  mine  integrity  from  me. 

29  18  Then  I  said,  /  shall  die  in  my  nest, 

34  15  All  flesh  shall  perish  together,  and  man  shall  turn  again  unto  dust. 

36  12  they  shall  perish  by  the  sword,  and  they  shall  die  without  knowledge. 
PSAL. 

88  15      I  am  afflicted  and  ready  to  die  from  my  youth  up : 
104  29      thou  takest  away  their  breath,  they  die,  and  return  to  their  dust. 
LAJI. 

1  19      mine  elders  gave  up  the  ghost  .  .  .  while  they  sought  their  meat  to  relieve 
their  souls. 

2ECH. 

13    8      in  all  the  land,  .  .  .  two  parts  .  .  .  shall  be  cut  off  and  die ', 

Note. — The  word  Ghost  only  occurs  in  two  other  passages  in  the  English  Authorised 
Version  of  the  Old  Testament ;  where  it  is  used  as  the  translation  of  the  Hebrew  word 
Nepliesh  (soul),  Job  xi.  20  and  Jer.  xv.  9  [see  amongst  the  quotations,  p.  12]. 


65.  Under  this  Section  there  are  a  series  of  quotations  from  the  Old  Testament 
Scriptures,  with  notes  of  explanation  referring  to  man's  perfect  unconsciousness  in 
every  part  and  power  of  body,  soul,  and  spirit,  after  death,  in  Sheol  (Hades) : 
without  any  reference  to  happiness  or  punishment  in  the  state  between  death  and 
Resurrection. 

(1)  GEN. 

15  15      (Abram,  v.  13)  ...  thou  shalt  go  to  thy  fathers  in  peace ;  thou  shalt  be 
buried  in  a  good  old  age. 

JOSH. 

23  14      behold,  this  day  7  am  going  the  ivay  of  all  the  earth :  (Joshua) 

I.  KINGS 

2    2      [David,  v.  1]  ...  I  go  the  icay  of  all  the  earth : 

H2 


100  THE  OLD  TESTAMENT. 

I.  'ill;. 

17  11      when  thy  days  he  expired  that  thou  must  go  to  be  ivith  thy  fathers,  (David) 

Note. — To  '  go  to  thy  fatliers,'  '  go  the  way  of  all  the  earthy  is  defined  in  the  first  quota- 
tion as  being  buried',  it  is  in  fact  to  go  to  dust,  and  would  exclude  the  possibility  of  any 
happiness  in  an  intermediate  state  ;  the  righteous  go  there  '  in  peace.' 


(2)  GEN. 

37  35      I  will  go  down  into  the  grave  (Sheol,  Hades)  unto  my  son  mourning. 
42  38      then  shall  ye  bring  down  my  gray  hairs  with  sorrow  to  the  grave  (Sheol,  Hades). 
44  29      ye  shall  bring  down  my  gray  hairs  with  sorrow  to  the  grave  (Sheol,  Hades). 

3 'thy  servants  shall  bring  down  the  gray  hairs  of  thy  servant  our  father  with 

sorrow  to  the  grave  (Sheol,  Hades). 

Note. — From  the  above  passages  it  is  clear,  that  Sheol  (Hades)  is  the  place  to  which  the 
body  goes  after  death  in  a  dead  state  ;  for  where  Jacob's  gray  hairs  went  his  body  went ;  he 
did  not  expect  to  find  his  son  there  in  a  living  state,  therefore  he  said  he  would  go  down  to 
death,  mourning.  These  are  the  first  places  (4)  in  which  the  words  Sheol  (Hades)  are  found 
in  the  Hebrew  and  Greek  texts  of  the  Old  Testament  Scriptures. 


(3)  NUMB. 

16  30  if  ...  the  earth  open  her  month,  and  swallow  them  up,  with  all  that  appertain 
unto  them,  and  they  go  down  quick  [i.e.  alive]  into  the  pit  (Sheol,  Hades) ; 
then  ye  shall  understand  that  these  men  have  provoked  the  LORD.  3las  he  had 
made  an  end  of  speaking  .  .  .  the  ground  clave  asunder  that  was  under  them : 
32And  the  earth  opened  her  mouth,  and  swallowed  them  up,  and  their  houses, 
and  all  the  men  that  appertained  unto  Korah,  and  all  their  goods.  33They, 
and  all  that  appertained  to  them,  went  down  alive  into  the  pit  (Sheol,  Hades), 
and  the  earth  closed  upon  them :  and  they  perished  from  among  the  congrega- 
tion. 34And  all  Israel  .  .  .  fled  at  the  cry  of  them :  for  they  said,  Lest  the 
earth  swallow  us  up  also. 

Note. — The  place  into  which  Korah,  Dathan,  and  Abiram  descended,  with  their  houses 
and  all  their  goods,  described  as  Sheol  (Hades),  was  clearly  the  grave ;  and  this  is  the  fifth 
place  where  the  words  Sheol  (Hades)  are  found  in  the  Hebrew  and  Greek  texts  of  the  Old 
Testament  Scriptures. 


(4)  I.  SAM. 

28  11  Then  said  the  woman,  Whom  shall  I  bring  up  unto  thee  ?  And  he  [i  e.  Saul]  said, 
Bring  me  up  Samuel.  12And  when  the  woman  saw  Samuel,  she  cried  with  a 
loud  voice :  and  the  woman  spake  to  Saul,  saying,  Why  hast  thou  deceived 
me  ?  for  thou  art  Saul.  l3And  the  king  said  unto  her,  Be  not  afraid  :  for  what 
sawest  thou  ?  And  the  woman  said  unto  Saul,  I  saw  gods  ascending  out  of  the 
earth.  "And  he  said  unto  her,  What  form  is  he  of?  And  she  said,  An  old 
man  cometh  up ;  and  he  is  covered  with  a  mantle.  And  Saul  perceived 
[i.e.  from  what  the  woman  said]  that  it  was  Samuel,  and  he  stooped  with  his 
face  to  the  ground,  and  bowed  himself.  15And  Samuel  said  to  Saul,  Why  hast 
thou  disquieted  me,  to  bring  me  up  ?  16Then  said  Samuel,  .  .  .  1HBecause  thou 
obeyedst  not  the  voice  of  the  Lord,  .  .  .  19the  LORD  will  .  .  .  deliver  Israel 
with  thee  into  the  hand  of  the  Philistines ;  and  to  morrow  shalt  thou  and  thy 
sons  be  with  me  [i.e.  in  the  state  of  the  dead]  : 

Note. — From  the  context  of  this  passage  it  appears  (v.  5,  6),  that  when  the  Philistines 
came  up  against  Saul,  '  he  was  afraid,'  and  when  he  '  inquired  of  the  Lord,  the  Lord  answered 
him  not.'  This  led  Saul  to  seek  out  a  woman  who  had  a  familiar  spirit  and  practised 
necromancy,  which  was  forbidden  by  the  Divine  law,  under  the  penalty  of  death  (Lev.  xx.  27). 
He  accordingly  consulted  the  witch  of  Endor,  and  asked  her  to  bring  up  Samuel,  that  is 
'  from  the  earth,'  or  from  the  dead.  The  witch  was  terrified  at  the  apparition  of  a  man, 
answering  apparently  to  the  description  of  Samuel,  who  asked  Saul,  why  he  had  disquieted  him, 
and  brought  him  up.  There  was  then  a  Divine  judgment  pronounced  through  the  medium 


THE   MORTALITY   OF  MAN.  101 

of  the  apparition,  to  the  effect,  that  Saul  and  his  two  sons  should  be  with  Samuel  to-morrow, 
in  the  state  of  the  dead.  In  1  Chron.  x.  13,  14,  the  LORD  is  said  to  have  slain  Saul  and  his 
sons  at  Gilboa  (v.  8),  '  for  asking  counsel  of  one  that  had  a  familiar  spirit.'  This  passage 
knew  of  no  existence  of  Samuel,  though  a  holy  man,  in  any  state  of  happiness  after  death, 
but  in  a  state  of  death,  brought  up  from  the  earth,  under  the  figure,  as  it  were,  of  an 
apparition,  in  body  and  clothing  as  he  had  been  buried. 


(5)  i.  KINGS 

2    6      let  not  his  hoar  head  go  down  to  the  grave  (Sheol,  Hades)  in  peace.    8his 
hoar  head  bring  thou  down  to  the  grave  (Sheol,  Hades)  with  blood. 

Note. — Where  Joab's  hoar  head  went,  it  is  certain  his  body  went,  and  that  was  to  the 
grave  (Sheol,  Hades),  or  the  state  of  the  dead. 


(6)  i.  KINGS 

17  21  0  LORD  ...  let  this  child's  soul  come  into  him  again.  22And  the  LORD  heard 
the  voice  of  Elijah ;  and  the  soul  of  the  child  came  into  him  again,  and  he 
revived. 

Note. — His  soul,  that  is  his  life,  returned ;  and  he  revived  (i.e.  re-lived). 


(7)  JOB 

1  21      Naked  came  I  out  of  my  mother's  womb,  and  naked  shall  I  return  thither : 

Note. — His  mother's  womh  was  dust.  '  Dust  thou  art,  and  unto  dust  shalt  thou  return  ' 
(Gen.  iii.  19). 

(8)  JOB 

3  11  Why  died  I  not  from  the  womb  ?  why  did  I  not  give  up  the  ghost  when  I  came 
out  of  the  belly  ?  13For  now  should  I  have  lain  still  and  been  quiet,  I  should 
have  slept:  then  had  I  been  at  rest,  14With  kings  and  counsellors  of  the 
earth,  which  built  desolate  places  for  themselves ;  i:'0r  with  princes  that  had 
gold,  who  filled  their  houses  with  silver :  1>;0r  as  an  hidden  untimely  birth  I 
had  not  been  ;  as  infants  which  never  saw  light.  17There  the  wicked  cease 
from  troubling;  and  there  the  weary  be  at  rest.  18There  the  prisoners  rest 
together  ;  they  hear  not  the  voice  of  the  oppressor.  19The  small  and  great  are 
there ;  and  the  servant  is  free  from  his  master.  20Wherefore  is  light  given  to 
him  that  is  in  misery,  and  life  unto  the  bitter  in  soul ;  21Which  long  for  death, 
but  it  cometh  not ;  and  dig  for  it  more  than  for  hid  treasures ;  "Which  rejoice 
exceedingly,  and  are  glad,  when  they  can  find  the  grave  (Keber)  ? 

Note. — The  heading  of  this  part  of  the  chapter  in  the  English  Authorised  Version  is, 
'  the  ease  of  death.'  The  grave  (Keber)  is  here  described  as  a  place  where  man,  when  dead, 
lies  still,  is  quiet,  sleeps,  and  is  at  rest.  All  are  there,  prisoners  and  oppressors,  kings  and 
princes,  servants  and  masters,  good  and  bad  alike,  and  together ;  kings  and  counsellors  in 
desolate  places,  or  mausoleums,  which  they  built  for  themselves.  This  is  the  view  of  the 
Intermediate  State  between  death  and  resurrection,  by  one  of  whom  the  Lord  said  (i.  8) 
'  there  is  none  like  him  in  the  earth,  a  perfect  and  an  upright  man,  one  that  feareth  God, 
and  escheweth  evil.'  In  v.  11,  there  is  no  word  for  '  ghost,'  in  the  Hebrew,  Greek,  or  Latin 
texts. 

(9)  JOB 

10  1  My  soul  is  weary  of  my  life ;  7Thou  knowest  that  I  am  not  wicked ;  .  .  .  8yet  thou 
dost  destroy  me.  9Thou  hast  made  me  as  the  clay ;  and  wilt  thou  bring  me 
into  dust  again  ?  1HOh  that  I  had  given  up  the  ghost,  and  no  eye  had  seen 
me  1  10I  should  have  been  as  though  I  had  not  been ;  I  should  have  been 
carried  from  the  womb  to  the  grave  (Keber).  .  .  .  21to  the  land  of  darkness 
and  the  shadow  of  death  ;  —A  land  of  darkness,  as  darkness  itself ;  and  of  the 
shadow  of  death,  without  any  order,  and  where  the  light  is  as  darkness. 

Note. — The  place  to  which  Job  says  he  would  have  been  carried  after  death,  if  he  had 
died,  is  here  described  as  dust,  the  grave  (Keber),  the  land  of  utter  darkness,  and  the  shadow 


THE  OLD  TESTAMENT. 

of  death ;  termed  the  grave  (Sheol,  Hades,  vii.-9) :  the  words  Sheol  (Hades)  and  Rebel  (the 
grave)  being  synonymous  expressions,  the  former  referring  to  any  place  where  the  dead  are, 
the  latter,  where  they  commonly  are  by  burial.  There  is  no  Hebrew,  Greek,  or  Latin  word 
for  the  translation  ghost,  v.  18. 


(10;  JOB 
11     8      It  [i.e.  God's  wisdom]  is  ...  deeper  than  hell  (Sheol,  Hades) :  what  canst  thou 

know? 

Note. — The  depth  of  God's  wisdom  is  here  compared  to  Sheol  (Hades),  which  sometimes 
refers  to  the  depth  of  the  seas,  when  Jonah  was  in  '  the  fish's  belli/,'  (Jonah  ii.  1,  2, 5, 6),  and 
which  is  often  the  burial  place  of  men. 


(11)  JOB 

14  1  Man  that  is  born  of  a  woman  is  of  few  days,  and  full  of  trouble.  2He  cometh  forth 
like  a  flower,  and  is  cut  down :  he  fleeth  also  as  a  shadow,  and  continueth  not. 
7there  is  hope  of  a  tree,  if  it  be  cut  down,  that  it  will  sprout  again,  and  that  the 
tender  branch  thereof  will  not  cease.  ''Though  the  root  thereof  wax  old  in  the 
earth,  and  the  stock  thereof  die  in  the  ground ;  9Yet  through  the  scent  of  water 
it  will  bud,  and  bring  forth  boughs  like  a  plant.  10But  man  dieth,  and 
wasteth  away :  yea,  man  giveth  up  the  ghost,  and  where  is  he?  "As  the 
waters  fail  from  the  sea,  and  the  flood  decayeth  and  drieth  up :  r-So  man  lieth 
down,  and  riseth  not :  till  the  heavens  be  no  more,  they  shall  not  awake,  nor 
be  raised  out  of  their  sleep.  130  that  thou  wouldest  hide  me  in  the  grave 
(Sheol,  Hades),  that  thou  wouldest  keep  me  secret,  until  thy  wrath  be  past,  that 
thou  wouldest  appoint  me  a  set  time,  and  remember  me  !  14If  a  man  die,  shall 
he  live  again  ?  all  the  days  of  my  appointed  time  will  I  wait,  till  my  change 
come.  1  'Thou  shalt  call,  and  I  will  answer  thee :  thou  wilt  have  a  desire  to 
the  work  of  thine  hands. 

Note. — In  the  heading  of  this  chapter  in  the  English  Authorised  Version,  there  is  the 
following  note  upon  the  passage  v.  7-15 :  '  Though  life  once  lost  be  irrecoverable,  yet  he 
waiteth  for  his  change.'  In  this  quotation  Job  refers  to  the  shortness  of  life  and  certainty 
of  death ;  man  is  of  few  days  and  is  cut  down,  and  continueth  not.  There  is  hope  of  a  tree 
if  it  be  cut  down,  that  it  will  sprout  again  ;  But  it  is  not  so  with  man,  he  dieth  and  ivasteth 
aivay,  because  he  hath  no  internal  vital  principle  to  enable  him  to  return  to  life  again,  'he 
giveth  uj>  the  ghost,  and  where  is  he  ?  '  Yet  he  is  not  for  ever  extinct,  though  he  lieth  down 
in  the  grave  (Sheol,  Hades)  and  riseth  not,  yet  it  is  only  till  the  heavens  be  no  more.  (See 
Psal.  cii.  26;  Is.  li.  6,  Ixv.  17,  Ixvi.  22;  Acts  iii.  21 ;  2  Pet.  iii.  7,  10,  11.)  Though  they  shall 
not  awake  nor  be  raised  out  of  their  sleep,  it  is  only  '  till  the  appointed  time,'  and  '  till  his 
change  come  ' ;  then  '  thou  shalt  call,  and  I  will  answer  thee,  thou  wilt  have  a  desire  to  the 
work  of  thine  own  hands.'  Job  knows  of  no  state  of  man's  existence,  between  death  and 
resurrection,  but  in  the  grave  (Sheol,  Hades).  There  is  no  Hebrew,  Greek,  or  Latin  word 
for  Ghost  in  verse  10. 


(12)  JOB 

17  1  My  breath  is  corrupt  (my  spirit  is  spent),  my  days  are  extinct,  the  graves  (Keber) 
are  ready  for  me.  '"If  I  wait,  the  grave  (Sheol,  Hades)  is  mine  house :  I  have 
made  my  bed  in  the  darkness.  14I  have  said  to  corruption  (Shakath),  Thoii  art 
my  father :  to  the  worm,  Thou  art  my  mother,  and  my  sister.  15And  where  is 
now  my  hope  ?  as  for  rny  hope,  who  shall  see  it  ?  10They  shall  go  down  to  the 
bars  of  the  pit  (Sheol,  Hades),  when  our  rest  together  is  in  the  dust. 

Note. — In  this  passage,  Job  is  said  to  be  waiting  for  the  grave  (Sheol,  Hades),  and  for 
the  pit  (Sheol,  Hades),  and  for  the  grave  (Keber),  as  the  bed  that  is  to  receive  him  at  death, 
&  place  of  darkness  and  corruption,  a  place  of  rest  for  all  alike,  be  they  good  or  bad,  and  in 
the  dust,  with  the  worm  as  his  companion,  his  father,  mother,  and  sister.  Sheol  (Hades) 
here  referred  to  is  t he  grave ;  the  pit,  as  it  is  translated  in  the  English  Authorised  Version. 
(See  Numb.  xvi.  30-33.) 


THE   MORTALITY   OF   MAN.  103 

(13)  JOB 

19  23  Oh  that  my  words  were  now  written !  oh  that  they  were  printed  in  a  book ! 
24That  they  were  graven  with  an  iron  pen  and  lead  in  the  rock  for  ever !  2sFor 
I  know  that  my  redeemer  liveth,  and  that  he  shall  stand  at  the  latter  day 
upon  the  earth :  2'"And  though  after  my  skin  worms  destroy  this  body,  yet  in 
my  flesh  shall  I  see  God :  (After  I  shall  awake,  though  this  body  be  destroyed, 
yet  out  of  my  flesh  shall  I  see  God) :  "Whom  I  shall  see  for  myself,  and  mine 
eyes  shall  behold,  and  not  another ;  though  my  reins  be  consumed  within  me. 
(My  reins  within  me  are  consumed  with  earnest  desire,  i.e.  for  that  day.) 

Note. — Job  here  refers  to  no  hope  of  happiness  in  any  state  after  death,  but  in  the 
Resurrection,  at  the  latter  or  last  day,  when  he  should  see  his  Redeemer  in  his  flesh,  though 
meanwhile  that  flesh  be  destroyed  by  worms,  and  with  these  very  eyes,  which  he  then  pos- 
sessed. The  following  are  the  translations  of  this  passage  in  the  several  English  versions  of 
the  Reformers :  '  In  the  latter  day  I  shall  rise  from  the  earth  .  .  .  and  I  shall  be  encom- 
passed with  my  skin'  (Wycliffe's  Bible,  1380).  'I  shall  rise  out  of  the  earth  in  the  latter 
day  ...  I  myself  shall  behold  him  not  with  other,  but  with  these  same  eyes '  (Coverdale's 
Bible,  1535 ;  Cranmer's  Bible,  1540 ;  Matthews's  Bible,  1551).  '  Whom  mine  eyes  shall 
behold,  and  none  other  for  me '  (Bishops'  Bible,  1584 ;  Geneva  Bible,  1611).  '  This  my  hope 
is  laid  up  in  my  bosom '  (Bishops'  Bible).  The  earnest  desire  of  Job  was,  that  his  future 
hope,  as  expressed  in  these  words,  should  be  '  graven  with  an  iron  pen  and  lead  in  the  rock 
for  ever ' ;  and  this  has  been  carried  out,  in  the  numerous  inscriptions  of  this  passage  on 
tombstones  in  so  many  churchyards  of  Christian  burial. 


(14)  JOB 

21  7  Wherefore  do  the  wicked  live,  become  old,  yea,  are  mighty  in  power  ?  13They 
spend  their  days  in  wealth,  and  in  a  moment  go  down  to  the  grave  (Sheol, 
Hades).  230ne  dieth  in  his  full  strength,  being  wholly  at  ease  and  quiet. 
2r'another  dieth  in  the  bitterness  of  his  soul,  and  never  eateth  with  pleasure. 
2':They  shall  lie  down  alike  in  the  dust,  and  the  worms  shall  cover  them.  29do 
ye  not  know  .  .  .  30That  the  wicked  is  reserved  to  the  day  of  destruction  ?  they 
shall  be  brought  forth  in  the  day  of  wrath.  ^-Yet  shall  he  be  brought  to  the 
grave  (Keber),  and  shall  remain  in  the  tomb. 

Note. — The  heading  of  this  chapter  in  the  English  Authorised  Version  is,  '  Job  sheweth 
that  even  in  the  judgment  of  man  he  hath  reason  to  be  grieved.  Sometimes  the  wicked  do 
so  prosper,  .  .  .  Sometimes  their  destruction  is  manifest.  The  happy  and  unhappy  are  alike 
in  death.  The  judgment  of  the  wicked  is  in  another  world.'  The  wicked  go  down  alike 
after  death  to  the  grave  (Sheol,  Hades),  to  the  grave  (Keber),  and  'lie  down  alike  in  the 
dust,'  where  '  the  worms  cover  them ' ;  but  they  are  '  reserved,'  in  that  state,  for  a  future 
'  day  of  destruction,'  when  they  shall  be  brought  forth  from  their  graves  (Keber),  to  the  day 
of  wrath,  and  final  retribution. 

(15)  JOB 

24  19  Drought  and  heat  consume  (violently. take)  the  snow  waters :  so  doth  the  grave 
(Sheol,  Hades)  those  which  have  sinned.  20The  worm  shall  feed  sweetly 
on  him ; 

Note. — The  sinner  is  consumed,  or  taken  violently  away  by  death  under  God's  displeasure, 
to  the  grave  (Sheol,  Hades),  the  common  receptacle  of  all  without  distinction,  to  be  the  food 
of  worms,  till  the  Resurrection  day. 


(16)  JOB 
28  12       where  shall  wisdom  be  found  ?     13Man  knoweth  not  the  price  thereof;  neither  is 

it  found  in  the  land  of  the  living. 

Note. — The  land  of  the  living  is  elsewhere  contrasted  with  the  place  or  state  of  the  dead" 
(see  Ps.  xxvii.  13,  Hi.  5,  cxvi.  9,  cxlii.  5 ;  Is.  xxxviii.  11,  liii.  8 ;  Jer.  xi.  19 ;  Ezek.  xxvi.  20,. 
xxxii.  23-27,  32),  and  here  it  is  implied,  that  if  wisdom  is  not  found  in  the  land  of  the  living* 
it  certainly  will  not  be  found  in  the  place  of  the  dead.  (See  Eccles.  ix.  10.) 


104  THE  OLD  TESTAMENT. 

(17)  JOB 

30  22  Thou  liftest  me  up  to  the  wind ;  .  .  .  and  dissolvest  my  substance.  23For  I 
know  that  thou  wilt  bring  me  to  death,  and  to  the  house  appointed  for 
all  living. 

Note. — Death  is  the  house  appointed  for  all  living,  where  the  substance  of  all  alike 
undergoes  dissolution.  The  S.P.C.K.  Commentary  has  it,  '  Thou  dissolvest  my  substance,' 
i.e. '  scatterest  my  very  being  to  the  winds.' 


(18)  JOB 

34  15      All  flesh  shall  perish  together,  and  man  shall  turn  again  unto  dust. 

Note. — That  is  all  flesh  (Man  and  the  Lower  Animals)  shall  at  death  return  to  dust,  and 
perish  together. 

(19)  PSAL. 

64  O  LORD,  deliver  my  soul :  oh  save  me  for  thy  mercies'  sake.  JFor  in  death  there 
is  no  remembrance  of  thee :  in  the  grave  (Sheol,  Hades)  who  shall  give  thee 
thanks  ? 

Note. — Death  and  the  grave  (Sheol,  Hades)  are  here  shown  to  be  synonymous  terms, 
where  no  soul  can  remember  God  or  praise  him. 


(20)  PSAL. 

9  17       The  wicked  shall  be  turned  into  hell  (Sheol,  Hades),  and  all  the  nations  that 
forget  God. 

Note. — This  passage  should  have  been  rendered,  '  the  wicked  shall  be  turned  into  the 
grave,'  or  place  of  the  dead,  that  is  under  God's  displeasure,  implying  that  they  will  be  raised 
hereafter  to  be  dealt  with  according  to  their  works.  The  word  Gehenna  (hell  fire)  is  never 
found  in  the  Old  Testament  Scriptures,  except  with  reference  to  the  Valley  of  Hinnom,  from 
which  the  word  is  derived. 

(21)  PSAL. 

11     6      Upon  the  wicked  he  shall  rain  snares,  fire  and  brimstone,  and  an  horrible  tempest : 
this  shall  be  the  portion  of  their  cup. 

Note. — Thus  the  Sodomites,  and  others,  perished  from  off  the  earth,  for  their  iniquity. 


(22)  PSAL. 

16  8  I  have  set  the  LORD  always  before  me :  because  he  is  at  my  right  hand,  I  shall  not 
be  moved.  '-'Therefore  my  heart  is  glad,  and  my  glory  rejoiceth  :  my  flesh  also 
shall  rest  in  hope.  10For  thou  wilt  not  leave  my  soul  in  hell  (Sheol,  Hades) ; 
neither  wilt  thou  suffer  thine  Holy  One  to  see  corruption  (Shakath).  "in  thy 
presence  is  fulness  of  joy,  at  thy  right  hand  there  are  pleasures  for  evermore. 

Note. — Bishop  Patrick  gives  the  following  paraphrase  of  this  passage  :  '  For  thou  wilt  not 
suffer  me  to  remain  always  in  this  forlorn  condition,  nor  let  him,  whom  thou  hast  anointed 
to  be  thy  king,  be  destroyed  by  Saul :  much  less,  let  that  great  king  perish  (whom  thou  hast 
promised  of  my  seed) ;  but,  though  they  kill  him  and  lay  him  in  his  grave  (Sheol,  Hades), 
thou  wilt  take  him  from  thence,  and  raise  him  from  the  dead,  before  his  body  be  in  the  least 
corrupted.'  The  word  hell  (Sheol,  Hades)  should  have  been  rendered  in  this  passage  '  the 
grave,'  as  it  is  rendered  by  Bishop  Patrick,  also  in  the  Geneva  Bible ;  Pagninus,  one  of  the 
greatest  authorities  on  the  Hebrew  language,  in  his  Latin  translation  of  the  Hebrew  Old 
Testament  Scriptures  (Antwerp,  1520),  has  rendered  Sheol  by  the  word  Sepulchrum  (the 
sepulchre) :  whilst  Buxtorf,  another  very  eminent  scholar  about  the  same  time,  has  also 
rendered  it  by  the  word  Sepulchrum :  it  being  prophesied  of  the  Messiah  that  '  he  should 
make  his  soul  an  offering  for  sin,'  and  '  pour  out  his  soul  unto  death '  (Is.  liii.  10,  12). 


(23)  PSAL. 

30    3      O  LORD,  thou  hast  brought  up  my  soul  from  the  grave  (Sheol,  Hades) :  thou 
hast  kept  me  alive,  that  I  should  not  go  down  to  the  pit  (Bor).    9What  profit 


THE   MORTALITY   OF   MAN.  105 

is  there  in  my  blood,  when  I  go  down  to  the  pit  (Shakath)  ?     Shall  the  dust 

praise  thee  ?  shall  it  declare  thy  truth  ? 

Note. — The  Psalmist  praises  God  for  delivering  his  soul  from  the  grave  (Sheol,  Hades), 
from  the  pit  (Shakath),  and  from  dust,  for  in  that  state  he  could  not  praise  God,  nor  declare 
his  truth. 

(24)  PSAL. 
31  17       let  the  wicked  be  ashamed,  and  let  them  be  silent  in  the  grave  (Sheol,  Hades). 

Note. — Sheol  (Hades)  the  place  to  which  the  soul  is  said  to  go  after  death,  is  spoken  of 
here  and  elsewhere  as  a  place  of  silence. 


(25)  PSAL. 

49  7  None  of  them  can  by  any  means  redeem  his  brother,  nor  give  to  God  a  ransom 
for  him :  9That  he  should  still  live  for  ever,  and  not  see  corruption  (Shakath). 
10For  he  seeth  that  wise  men  die,  likewise  the  fool  and  the  brutish  person 
perish,  and  leave  their  wealth  to  others.  12Nevertheless  man  being  in  honour 
abideth  not :  he  is  like  the  beasts  that  perish.  14Like  sheep  they  are  laid  in  the 
grave  (Sheol,  Hades) ;  death  shall  feed  on  them  ;  and  the  upright  shall  have 
dominion  over  them  in  the  morning ;  and  their  beauty  shall  consume  in  the 
grave  (Sheol,  Hades)  from  their  dwelling.  10But  God  will  redeem  my  soul 
from  the  power  of  the  grave  (Sheol,  Hades) ;  for  he  shall  receive  me. 

Note. — The  wise  man  and  the  brutish  alike  die  and  perish,  and  go  to  corruption  in  the 
grave  (Sheol,  Hades), '  death  feeding  upon  them,'  and  '  their  beauty  consuming  there  '  till  the 
Kesurrection.  It  is  on  the  morning  of  the  Resurrection,  that  the  righteous  shall  have  the 
advantage  over  the  unrighteous,  for  God,  after  delivering  them  from  the  power  of  the  grave 
(Sheol,  Hades),  will  receive  them  into  everlasting  habitations. 


126)  PSAL. 

55  15  Let  death  seize  upon  them,  and  let  them  go  down  quick  [i.e.  alive]  into  hell 
(Sheol,  Hades)  :  for  wickedness  is  in  their  dwellings,  and  among  them.  23But 
thou,  O  God,  shalt  bring  them  down  into  the  pit  (Bor)  of  destruction 
(Shakath) :  bloody  and  deceitful  men  shall  not  live  out  half  their  days  ; 

Note. — '  Let  death  seize '  suddenly  '  upon  them,'  and  bring  them  down  to  the  grave 
^Sheol,  Hades),  even  to  the  pit  (Bor)  of  destruction  (Shakath),  to  lie  there  till  the  Resurrec- 
tion day.  The  word  hell  (v.  15)  should  have  been  translated  the  grave,  or  state  of  the  dead. 


(27)  PSAL. 

86  13      great  is  thy  mercy  toward  me  :  and  thou  hast  delivered  my  soul  from  the  lowest 
hell  (grave,  Sheol,  Hades). 

Note. — The  soul  is  here  said  to  be  delivered  from  the  lowest  hell  (i.e.  from  the  grave, 
beloiv).  There  is  the  marginal  reading  here  '  the  grave,'  in  the  English  Authorised  Version  ; 
for  no  one  could  imagine  that  David  or  any  righteous  man,  if  they  had  died,  would  have  gone 
•down  to  hell,  popularly  accepted  as  the  place  of  punishment  of  the  wicked. 


(28)  PSAL. 

98  3  my  soul  is  full  of  troubles:  and  my  life  draweth  nigh  unto  the  grave  (Sheol, 
Hades).  4I  am  counted  with  them  that  go  down  into  the  pit  (Bor) :  ''Free 
among  the  dead,  like  the  slain  that  lie  in  the  grave  (Keber),  whom  thou 
rememberest  no  more :  and  they  are  cut  off  from  (by)  thy  hand.  (!Thou  hast 
laid  me  in  the  lowest  pit  (Bor),  in  darkness,  in  the  deeps.  10Wilt  thou  shew 
wonders  to  the  dead  ?  shall  the  dead  arise  and  praise  thee  ?  1]  Shall  thy  loving- 
kindness  be  declared  in  the  grave  (Keber)  ?  or  thy  faithfulness  in  destruction  ? 
12Shall  thy  wonders  be  known  in  the  dark  ?  and  thy  righteousness  in  the  land 
of  forgetfulness  ? 

Note. — There  are  several  expressions  made  use  of  in  this  passage  to  show  the  character  of 
the  intermediate  state,  to  which  man,  even  the  righteous  (for  David  includes  himself),  goes 


IOC  THE  OLD  TESTAMENT. 

after  death,  or  tvouhl  go  if  not  delivered  from  death ;  He  is  said  to  go  to  the  grave  (Sheol, 
Hades),  to  the  grave  (Keber),  to  the  pit  (Bor),  to  the  dead,  to  darkness,  the  dark,  the  deeps 
(i.e.  the  abyss),  to  destruction,  and  to  the  land  of  forgetfulness,  in  which  the  dead  cannot 
praise  God.  ['  The  dead  are  spoken  of  as  practically  forgotten  by  God,  removed  from  His 
guiding  and  helping  hand.  Before  Christ  came,  no  clear  light  shone  upon  the  condition  of 
the  departed :  even  to  the  faithful  Israelite  it  was  a  place  of  darkness.  Whatever  he  might 
hope  for  in  the  remote  future,  the  immediate  prospect  was  gloomy  in  the  extreme ;  he  saw 
nothing  before  him  but  hopeless  inactivity.  (See  Ps.  vi.  5,  xxx.  9  ;  Isa.  xxxviii.  18 ;  Job  xiv. 
12 ;  Eccles.  ix.  10.) . . .  The  Psalmist  heaps  together  words  to  express  the  gloom  and  dreariness 
of  the  intermediate  state  ;  It  is  &  pit  the  abode  of  darkness,  an  abyss.  Each  of  the  expres- 
sions in  v.  6  is  applied  elsewhere  to  Sheol  (Hades).  See  Ps.  Ixiii.  9,  Ixxxvi.  13,  cxliii.  3  ;. 
Ezek.  xxvi.  20;  Lam.  iii.  6;  Job  x.  21,  22;  Ps.  Ixix.  15.'  Commentary  S.P.C.K.] 


(29)  PSAL. 

89  48      What  man  is  he  that  liveth,  and  shall  not  see  death  ?  shall  he  deliver  his  soul 
from  the  hand  of  the  grave  (Sheol,  Hades)  ? 

Note. — No  man  can  deliver  his  soul  from  the  hand  of  Sheol  (Hades),  which  is  here 
translated  the  grave.     [See  the  note  in  the  previous  Section  28.] 


(30)  PSAL. 

90  3  Thou  turnest  man  to  destruction ;  and  sayest,  Return,  ye  children  of  men. 
"Thou  earnest  them  away  as  with  a  flood ;  they  are  as  a  sleep  :  in  the  morning 
thej'  are  like  grass  which  groweth  up.  "In  the  morning  it  flourisheth,  and 
groweth  up  ;  in  the  evening  it  is  cut  down  and  withereth.  7For  we  are 
consumed  by  thine  anger,  and  by  thy  wrath  are  we  troubled. 

Note. — This  passage  points  to  the  frailty  of  human  life ;  it  is  as  a  sleep,  and  as  grass, 
which  in  the  morning  is  flourishing,  but  in  the  evening  is  cut  down  and  withereth ;  so  man 
is  consumed,  and  by  death  is  turned  to  destruction ;  the  words  '  return  again  ye  children  of 
men,'  probably  pointing  to  the  sentence  '  dust  thou  art,  and  unto  dust  shalt  thou  return.' 
(Gen.  iii.  19 ;  Eccles.  iii.  20)  :  or  they  may  refer  to  the  return  of  men  from  dust  at  the 
Resurrection. 

(31)  PSAL. 

115  17      The  dead  praise  not  the  LORD,  neither  any  that  go  down  into  silence  (Doomalu 
Hades). 

Note. — Hades,  the  place  of  the  dead,  or  the  grave,  to  which  man  is  said  to  go  after  death 
is  here  said  to  be  a  place  of  silence,  in  which  no  man  can  praise  the  LORD  (see  Ps.  vi.  4, 
xxx.  9,  xxxi.  17,  Ixxxviii.  10),  because  he  has  no  faculties  outside  a  living  body. 


(32)  PSAL. 

116    3      The  sorrows  of  death  compassed  me,  and  the  pains  of  Jiell  (Sheol,  Hades)  gat  hold 
upon  me : 

Note. — The  pains  here  referred  to  are  probably  those  often  experienced  or  feared  by  those 
going  down  unto  the  grave  (Sheol,  Hades),  or  to  death,  that  is  deadly  pains.  The  word 
Sheol  should  not  here  have  been  translated  hell,  but  grave,  for  there  is  no  reason  to  believe 
that  the  Psalmist  could  have  dreaded  the  sorrows  of  the  lost,  as  conveyed  in  the  popular 
meaning  of  hell. 

(33)  PSAL. 

119  175      Let  my  soul  live  and  it  shall  praise  thee; 

Note. — What  is  here  implied  is,  that  when  at  death  the  soul  goes  down  to  the  grave 
(Sheol,  Hades),  as  it  is  said  to  do  elsewhere  (See  Section  F,  page  30),  it  cannot  praise  the 
LORD,  and  therefore  must  be  raised  from  the  dead  to  praise  "Him.  (See  note  under 
Job  xxviii.  12,  Sect.  16.) 

(34)  PSAL. 

141     7       Onr  bones  are  scattered  at  the  grave's  (Sheol,  Hades)  mouth, 


THE   MORTALITY  OF  MAN.  107 

Note. — '  The  bones  of  God's  servants  were  strewn  as  thickly  over  the  ground  as  stone* 
over  the  new  ploughed  soil ;  so  that  the  Holy  Land  looked  as  if  it  had  become  an  ante- 
chamber of  Hades  '  (Commentary  S.P.C.K.). 


(35)  PSAL. 

146     3       Put  not  your  trust  in  princes,  nor  in  the  son  of  man,  in  whom  there  is  no  help, 

4His  breath  (Booagh,  spirit)  goeth  forth,  he  returneth  to  his  earth ;  in  that 

very  day  his  thoughts  perish. 

Note.— When  man's  breath  or  spirit  departs,  and  his  organism  or  body  is  deprived  of 
life,  all  his  powers  of  mind  and  body  naturally  cease. 


(36)  PROV. 

23  13  Withhold  not  correction  from  the  child  :  for  if  thou  beatest  him  with  the  rod,  he 
shall  not  die.  "Thou  shalt  beat  him  with  the  rod,  and  shalt  deliver  Tits  soul 
from  hell  (Sheol,  Hades). 

Note. — If  the  child  had  been  duly  corrected  with  the  rod  when  young,  he  would  have  been 
saved  very  frequently  from  going  down  to  death  tinder  God's  anger,  as  a  just  retribution  for 
his  sin.  Sheol  in  this  passage  should  have  been  translated  the  grave,  the  state  of  the  dead ; 
and  those  who  go  down  to  death  under  God's  anger  must  necessarily  rise  to  be  dealt  with 
according  to  their  works. 

(37)  ECCL. 

3  19  that  which  befalleth  the  sons  of  men  befalleth  beasts ;  even  one  thing  befalleth 
them :  as  the  one  dieth,  so  dieth  the  other  :  yea,  they  have  all  one  breath 
(Eooagh,  spirit) ;  so  that  a  man  hath  no  preeminence  above  a  beast :  20A11  go 
unto  one  place ;  all  are  of  the  dust,  and  all  turn  to  dust  again.  21Who  knoweth 
the  spirit  of  man  that  goeth  upward,  and  the  spirit  of  the  beast  that  goeth 
downward  to  the  earth  ? 

Note. — All  animal  life  has  apparently  one  breath  or  spirit.  In  one  respect  the  death  of 
man  and  beast  is  alike ;  they  both  return  to  dust,  and  perish  (Ps.  xlix.  12).  But  there  is  a 
difference  between  them.  The  spirit,  or  breath,  or  life  of  man  '  returns  to  God  who  gave  it ' 
(xii.  7),  to  imply  that  man  shall  be  raised  again  to  life,  to  eternal  reward  or  punishment, 
which  is  not  said  of  beasts ;  so  that  man  has  pre-eminence  over  a  beast,  though  apparently 
in  death  he  has  none. 


(38)  ECCL. 

4  1  I  ...  considered  all  the  oppressions  that  are  done  under  the  sun :  and  .  . .  the  tears 
of  such  as  were  oppressed,  and  they  had  no  comforter ;  '-'wherefore  I  praised 
the  dead  which  are  already  dead  more  than  the  living  which  are  yet  alive. 

Note. — The  Preacher  here  speaks  of  the  troubles  of  the  oppressed,  and  their  tears,  and 
their  having  no  comforters,  and  that  this  was  universally  experienced  throughout  the  world. 
Wherefore  he  praised  the  dead  as  being  relieved  from  these  trials,  rather  than  those  which 
were  alive,  and  daily  experienced  them.  (See  Job  iii.  13,  &c.) 


(39)  ECCL. 

9  10  Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy  might ;  for  there  is  no  work,  nor 
device,  nor  knowledge,  nor  wisdom,  in  the  grave  (Sheol,  Hades),  whither  thou 
goest. 

Note. — Sheol  (Hades),  to  which  man  elsewhere  is  said  to  go  after  death,  is  here  said  to 
be  a  place  in  which  there  is  no  work,  nor  device,  nor  knowledge,  nor  wisdom ;  and  signifies 
tiie  grave,  as  it  is  here  translated. 

(40)  ECCL. 

12     7      Then  shall  the  dust  return  to  the  earth  as  it  was :  and  the  spirit  shall  return 
unto  God  who  gave  it. 

Note. — This  passage  has  reference  to  all  men,  good  and  bad,  whose  vpiritt  or  life  (trans- 


108  THE  OLD   TESTAMENT. 

lated  breath,  Ps.  cxlvi.  4),  is  said  (figuratively)  to  return  to  God  who  gave  it,  implying  that 
it  shall  be,  as  it  were,  restored  to  them  at  the  Eesurrection.    Spirit  (breath),  see  pp.  51-62. 


{41)  ISA. 

2  22      Cease  ye  from  man,  whose  breath  is  in  his  nostrils :  for  wherein  is  he  to  be 
accounted  of? 

Note. — Job  says  (xxvii.  8),  '  tlie  spirit  of  God  (uiarg.  that  is  the  breath  which  God  gave 
him)  is  in  my  nostrils ' ;  for  God  at  man's  creation  '  breathed  into  his  nostrils  the  breath  of 
life '  (Gen.  ii.  7) ;  whilst  it  is  also  said  of  the  Lower  Animals,  '  All  in  whose  nostrils  was  the 
breath  of  life,  of  all  that  was  in  the  dry  land,  died'  (Gen.  vii.  22). 


(42)  ISA. 

14  4  thou  shalt  take  up  this  ptwverb  (taunting  speech)  against  the  king  of  Babylon, 
and  say,  How  hath  the  oppressor  ceased  I  the  golden  city  ceased  !  7The  whole 
earth  is  at  rest,  and  is  quiet :  they  break  forth  into  singing.  8Yea,  the  fir  trees 
rejoice  at  thee,  and  the  cedars  of  Lebanon,  saying,  Since  thou  art  laid  down,  no 
feller  is  come  up  against  us.  9Hell  (Sheol,  Hades,  niarg.  tJie  grave)  from  be- 
neath is  moved  for  thee  to  meet  thee  at  thy  coming  :  it  stirreth  up  the  dead  for 
thee,  even  all  the  chief  ones  of  the  earth ;  10they  shall  speak  and  say  unto  thee, 
Art  thou  also  become  weak  as  we  ?  art  thou  become  like  unto  us  ?u  Thy  pomp 
is  brought  down  to  the  grave  (Sheol,  Hades),  and  the  noise  of  thy  viols:  the 
worm  is  spread  under  thee,  and  the  worms  cover  thee.  ^How  art  thou  fallen 
from  heaven,  O  Lucifer,  .  .  .  how  art  thou  cut  down  to  the  ground,  which 
didst  weaken  the  nations !  13thou  hast  said  in  thine  heart,  I  will  ascend  into 
heaven,  I  will  exalt  my  throne  above  the  stars  of  God  :  lll  will  ascend  above 
the  heights  of  the  clouds ;  I  will  be  like  the  most  High.  '  'Yet  thou  shalt  be 
brought  down  to  hell  (Sheol,  Hades),  to  the  sides  of  the  pit  (Bor).  li;They  that 
see  thee  shall  narrowly  look  upon  thee,  and  consider  thee,  saying,  Is  this 
the  man  that  made  the  earth  to  tremble,  that  did  shake  kingdoms ; 
17That  made  the  world  as  a  wilderness,  and  destroyed  the  cities  thereof ;  that 
opened  not  the  house  of  his  prisoners  ?  18A11  the  kings  of  the  nations,  even  all 
of  them,  lie  in  glory,  every  one  in  his  own  house.  u'But  thou  art  cast  out  of 
thy  grave  (Keber)  like  an  abominable  branch,  and  as  the  raiment  of  those 
that  are  slain,  .  .  .  that  go  down  to  the  stones  of  the  pit  (Bor)  ;  as  a  carcase 
trodden  under  feet.  20Thou  shalt  not  be  joined  with  them  in  burial,  because 
thou  hast  destroyed  thy  land,  and  slain  thy  people. 

Note. — A  description  of  the  King  of  Babylon  going  to  the  state  of  tlie  dead  (Sheol,  Hades), 
the  grave,  the  pit  (Bor).  The  word  hell  (grave)  v.  9  is  the  same  as  that  translated  grave  in 
v.  11,  and  hell  in  v.  15 ;  Sheol  (Hades)  should  have  been  translated  in  each  of  these  places 
(v.  9,  11,  15)  by  the  word  grave,  for  worms  are  said  to  be  under,  and  covering  those  in  it. 
There  is  no  mention  of  any  punishment  there;  all  the  kings  of  the  nations  there  are 
described  as  lying  in  glory,  even  in  his  own  house  or  mausoleum ;  and  under  a  proverb,  they 
are  figuratively  described  as  stirred  up  to  meet  the  King  of  Babylon  at  his  coming  thither, 
and  to  taunt  him  as  unworthy  of  burial,  for  his  pride  and  cruelty  as  a  king.  A  similar 
figure  of  the  dead  as  it  were  speaking  in  Hades,  is  to  be  found  in  the  New  Testament  Scrip- 
tures, in  the  parable  of  the  rich  man  and  Lazarus  (Luke  xvi.  19-31) ;  to  teach  the  living  a 
lesson  for  their  instruction  and  warning. 


(43)  ISA. 

26  13  O  LORD  our  God,  other  lords  beside  thee  have  had  dominion  over  us : ...  "They 
are  dead,  they  shall  not  live  ;  they  are  deceased,  they  shall  not  rise :  therefore 
hast  thou  visited  and  destroyed  them,  and  made  all  ^heir  memory  to  perish. 
19Thy  dead  men  shall  live,  together  with  my  dead  body 'shall  they  arise.  Awake 
and  sing,  ye  that  dwell  in  dust :  for  ...  the  earth  shall  cast  out  the  dead. 
20Come,  my  people,  .  .  .  hide  thyself  ...  for  a  little  moment,  until  the  indigna- 
tion be  overpast.  21For,  behold,  the  LOKD  cometh  ...  to  punish  the  inhabitants 


THE   MORTALITY   OF  MAN.  100 

of  the  earth  for  their  iniquity  :  the  earth  also  shall  disclose  her  blood,  and  shall 
no  more  cover  her  slain. 

Note. — In  v.  13-14,  the  enemies  of  God's  people  are  represented  as  dead  and  destroyed, 
and  their  memory  perished ;  they  shall  not  rise,  but  '  to  shame  and  everlasting  contempt ' 
(Dan.  xii.  2) ;  but  thy  dead  (i.e.  the  righteous  dead)  shall  live,  they  shall  come  out  the  graves  of 
Babylon,  and  carrying  the  interpretation  further  on ;  at  the  general  Resurrection,  '  with  my 
dead  body  shall  they  arise  ' ;  therefore  '  ye  that  dwell  in  dust,  Awake  and  sing  '  at  the  prospect* 
before  you  ;  for  '  the  earth  shall  cast  out  her  dead.'  The  hope  of  the  righteous  dead,  of  whom 
the  prophet  is  here  speaking,  is  sustained  by  the  promise  of  the  certainty  of  the  Resurrection, 
at  the  prospect  of  which  they  are  figuratively  exhorted  to  '  awake  and  sing '  teaching  the 
living  a  lesson  for  their  instruction  and  comfort  in  every  age. 


(44)  ISA. 

38  9  The  writing  of  Hezekiah  king  of  Judah,  when  he  had  been  sick,  and  was  recovered 
of  his  sickness  :  10I  said  in  the  cutting  off  of  my  days,  I  shall  go  to  the  gates  of 
the  grave  (Sheol,  Hades) :  I  am  deprived  of  the  residue  of  my  years.  UI  said, 
I  shall  not  see  the  LORD,  even  the  LORD,  iu  the  land  of  the  living :  I  shall 
behold  man  no  more  with  the  inhabitants  of  the  world.  17but  thou  hast  in 
love  to  my  soul  delivered  it  from  the  pit  (Shakath)  of  corruption :  18For 
the  grave  (Sheol,  Hades)  cannot  praise  thee,  death  can  not  celebrate  thee: 
they  that  go  down  into  the  pit  (Bor)  cannot  hope  for  thy  truth.  19The  living, 
the  living,  he  shall  praise  thee,  as  I  do  this  day : 

Note. — The  silence  of  the  grave  (Sheol,  Hades),  of  the  pit  (Shakath)  of  corruption,  and 
the  state  of  the  dead  is  here  contrasted  with  the  state  of  the  living ;  In  the  grave  (Sheol,. 
Hades)  no  man  can  praise  the  LORD,  or  hope  for  his  truth.  The  living,  the  living  alone  can 
praise  him,  as  I  do  this  day.  The  Psalmist  here  includes  himself,  and  necessarily  all 
righteous  men,  as  unconscious  in  the  state  between  death  and  Resurrection.  (See  Ps.  vi. 
4,  xxx.  9,  Ixxxviii.  3  ;  Eccles.  ix.  10 ;  and  the  living  as  contrasted  with  the  dead,  see  Job- 
xxviii.  12.) 


(45)  ISA. 

57  1  The  righteous  perisheth,  and  no  man  layeth  it  to  heart  :  and  merciful  men  are 
taken  away,  none  considering  that  the  righteous  is  taken  away  from  the  evil  to 
come.  2He  shall  enter  into  peace :  they  shall  rest  in  their  beds,  each  one 
walking  in  his  uprightness. 

Note. — The  heading  of  this  chapter  in  the  English  Authorised  Version  is,  '  The  blessed 
death  of  the  righteous ; '  they  rest  in  their  beds,  that  is  in  their  graves  (Sheol,  Hades)  in 
peace  (Job  xvii.  13) ;  in  certain  hope  of  a  Resurrection  to  life ;  that  is  each  one  at  present 
walking  in  uprightness  of  life. 

(46)  EZEK. 

26  15  Thus  saith  the  LORD  God  to  Tyrus ;  20When  I  shall  bring  thee  down  with  them 
that  descend  into  the  pit  (Bor),  .  .  .  and  shall  set  thee  in  the  low  parts  of  the 
earth,  in  places  desolate  of  old,  with  them  that  go  down  to  the  pit  (Bor),  that 
thou  be  not  inhabited ;  and  I  shall  set  glory  in  the  land  of  the  living ;  21I  will 
make  thee  a  terror,  and  thou  shalt  be  no  more  :  though  thou  be  sought  for,  yet 
shalt  thou  never  be  found  again,  saith  the  LORD  GOD. 

Note. — The  destruction  of  Tyre,  and  its  being  brought  down  to  the  pit  (Bor),  to  the  low 
parts  of  the  earth  (i.e.  the  earth  below),  as  contrasted  with  '  the  glory  in  the  land  of  the 
living.'  (See  Is.  xxxviii.  9,  Job  xxviii.  12.) 


(47)  EZEK. 

31  2  Son  of  man,  speak  unto  Pharaoh  king  of  Egypt,  and  to  his  multitude  ;  Whom  art 
thou  like  in  thy  greatness  ?  3Behold,  the  Assyrian  was  a  cedar  in  Lebanon 
(Is.  xiv.  4,  &c.)  with  fair  branches.  4The  waters  made  him  great,  ^his  height 
was  exalted  above  all  the  trees  of  the  field,  "All  the  fowls  of  heaven  made  their 
nests  in  his  boughs,  9all  the  trees  of  Eden,  that  were  in  the  garden  (paradise)  of 


110  THE  OLD  TESTAMENT. 

God,  envied  him.  14they  are  all  delivered  unto  death,  to  the  nether  parts  of 
the  earth,  .  .  .  with  them  that  go  down  to  the  pit  (Bor).  I5In  the  day  when 
he  went  down  to  the  grave  (Sheol,  Hades)  I  caused  a  mourning :  .  .  .  I  caused 
Lebanon  to  mourn  for  him,  and  all  the  trees  of  the  field  fainted  for  him.  lrtl 
made  the  nations  to  shake  at  the  sound  of  his  fall,  when  I  cast  him  down  to 
hell  (Sheol,  Hades)  with  them  that  descend  into  the  pit  (Bor)  :  and  all  the 
trees  of  Eden  .  .  .  shall  be  comforted  in  the  nether  parts  of  the  earth.  "They 
also  went  down  into  hell  (Sheol,  Hades)  with  him  unto  them  that  be  slain 
with  the  sword  ;  ll5To  whom  art  thou  (Egypt)  thus  like  in  glory  and  in  great- 
ness among  the  trees  of  Eden  ?  yet  shalt  thou  be  brought  down  with  the  trees 
of  Eden  unto  the  nether  parts  of  the  earth :  thou  shalt  lie  in  the  midst  of  the 
uncircumcised  with  them  that  be  slain  by  the  sword.  This  is  Pharaoh  and  all 
his  multitude. 

•82  2  Son  of  man,  take  up  a  lamentation  for  Pharaoh  king  of  Egypt,  iswail  for  the 
multitude  of  Egypt,  and  cast  them  down,  .  .  .  unto  the  nether  parts  of  the 
earth,  with  them  that  go  down  into  the  pit  (Bor).  19Go  down,  and  be  thou 
laid  with  the  uncircumcised.  20They  shall  fall  in  the  midst  of  them  that  are 
slain  by  the  sword  :  "The  strong  among  the  mighty  shall  speak  to  him  out  of 
the  midst  of  hell  (Sheol,  Hades)  with  them  that  help  him :  they  are  gone  down, 
they  lie  uncircumcised,  slain  by  the  sword.  22Asshur  is  there  and  all  her 
company :  Tit's  graves  (Keber)  are  about  him  :  all  of  them  slain,  fallen  by  the 
sword.  23Whose  graves  (Keber)  are  set  in  the  sides  of  the  pit  (Bor),  and  her 
company  is  round  about  her  grave  (Keber) :  all  of  them  slain,  fallen  by  the 
sword,  which  caused  terror  in  the  land  of  the  living.  -''There  is  Elam  and  all  her 
multitude  round  about  her  grave  (Keber),  all  of  them  slain,  fallen  by  the  sword, 
which  are  gone  down  uncircumcised  into  the  nether  parts  of  the  earth,  which 
caused  their  terror  in  the  land  of  the  living;  yet  have  they  borne  their 
shame  with  them  that  go  down  to  the  pit  (Bor).  2"They  have  set  her  a  bed 
in  the  midst  of  the  slain  with  all  her  multitude ;  Jier  graves  (Keber)  are 
round  about  him :  all  of  them  uncircumcised,  slain  by  the  sword :  though 
their  terror  was  caused  in  the  land  of  the  living,  yet  have  they  borne  their 
shame  with  them  that  go  down  to  the  pit  (Bor) :  he  is  put  in  the  midst  of 
them  that  be  slain.  2ciThere  is  Meshech,  Tubal,  and  all  her  multitude :  her 
.graves  (Keber)  are  round  about  him  :  all  of  them  uncircumcised,  slain  by  the 
sword,  though  they  caused  their  terror  in  the  land  of  the  living.  -7they  shall 
not  lie  with  the  mighty  that  are  fallen  of  the  uncircumcised,  which  are  gone 
down  to  hell  (Sheol,  Hades)  with  their  weapons  of  war :  and  they  have  laid 
their  swords  under  their  heads,  .  .  .  though  they  were  the  terror  of  the  mighty 
in  the  land  of  the  living.  -8Yea,  thou  shalt  be  broken  in  the  midst  of  the 
uncircumcised,  and  shalt  lie  with  them  that  are  slain  with  the  sword.  20There 
is  Edom,  her  kings,  and  all  her  princes,  which  .  .  .  are  laid  by  them  that  were 
slain  by  the  sword  :  they  shall  lie  with  the  uncircumcised,  and  with  them  that 
.go  down  to  the  pit  (Bor).  3uThere  be  the  princes  of  the  north,  all  of  them, 
and  all  the  Zidonians,  which  are  gone  down  with  the  slain ;  .  .  .  they  lie 
uncircumcised  with  them  that  be  slain  by  the  sword,  and  bear  their  shame  with 
them  that  go  down  to  the  pit  (Bor).  31Pharaoh  shall  see  them,  and  shall  be 
comforted  over  all  his  multitude,  even  Pharaoh  and  all  his  anny  slain  by  the 
sword,  saith  the  LORD  GOD.  32For  I  have  caused  my  terror  in  the  land  of  the 
living :  and  he  shall  be  laid  in  the  midst  of  the  uncircumcised  with  them  that 
are  slain  with  the  sword,  even  Pharaoh  and  all  his  multitude,  saith  the  LORD 
GOD. 

Note. — In  these  two  chapters  the  King  of  Assyria  and  the  King  of  Egypt  and  all  their 
multitude,  slain  by  the  sword,  are  figuratively  represented  as  having  gone  down  in  a  bodily 
state,  irrespective  of  rank  or  station,  with  their  weapons  of  war,  to  cleatJi,  to  the  nether  parts 
of  the  earth,  to  the  grave  (Keber),  to  the  grave  (Sheol,  Hades),  to  hell  (Sheol,  Hades),  to 
the  pit  (Bur),  all  synonymous  terms,  and  comforted  there,  lying  in  glory  and  quietness,  not 
tormented  there  :  Therefore  they  could  not  be  said  to  have  gone  to  hell,  which  in  a  popular 
sense  is  always  associated  with  torment ;  the  place  of  the  dead,  or  the  state  of  the  dead  being 


THE  MORTALITY   OF   MAN.  Ill 

contrasted  in  this  passage  (v.  23-25,  27,  32)  with  '  the  land  of  the  living,'  as  a  place  of 
unconsciousness,  and  a  sleep  in  dust,  till  the  Eesurrection.  In  v.  21,  there  is  &  figurative 
representation  of  '  the  strong  among  the  mighty,'  speaking,  as  in  Is.  xiv.  10,  xxvi.  19 ;  A 
similar  figure  of  the  dead,  as  it  were  speaking  in  Hades,  is  referred  to  in  the  New  Testament 
in  the  parable  of  the  rich  man  and  Lazarus  (Luke  xvi.  19-31)  to  teach  a  lesson  to  those  in 
the  living  state. 

THE  RESURRECTION  OF  THE  DRY  BONES. 

(48)  EZEK. 

37  1  The  hand  of  the  LORD  was  upon  me,  and  carried  me  ...  in  the  spirit  of  the 
LORD,  and  set  me  down  in  ...  the  valley  which  was  full  of  bones,  .  .  .2  lo,  they 
were  very  dry.  3And  he  said  unto  me,  .  .  .  can  these  bones  live  ?  And  I 
answered,  O  LORD  GOD,  thou  knowest.  4Again  he  said  .  .  .  Prophesy  upon  these 
bones,  5Thus  saith  the  LORD  GOD  unto  these  bones ;  .  .  .  I  will  cause  breath 
to  enter  into  you,  and  ye  shall  live  :  'And  I  will  lay  sinews  upon  you,  and  will 
bring  up  flesh  upon  you,  and  cover  you  with  skin,  and  put  breath  in  you,  and 
ye  shall  live  ;  7and  as  I  prophesied,  there  was  a  noise,  and  behold  a  shaking, 
and  the  bones  came  together,  bone  to  his  bone.  8And  .  .  .  the  sinews  and  the 
flesh  came  up  upon  them,  and  the  skin  covered  them  .  .  .  but  there  was  no 
breath  in  them.  "Then  said  he  ...  Prophesy  unto  the  wind  (marg.  breath), 
.  .  .  and  say  to  the  wind,  Thus  saith  the  LORD  GOD  ;  Come  from  the  four 
winds,  O  breath,  and  breathe  upon  these  slain,  that  they  may  live.  10So  I 
prophesied  .  .  .  and  the  breath  came  into  them,  and  they  lived,  and  stood  up 
upon  their  feet,  an  exceeding  great  army.  "Then  he  said  unto  me,  Son  of 
man,  these  bones  are  the  whole  house  of  Israel :  .  .  .  they  say,  Our  bones  are 
dried,  and  our  hope  is  lost :  we  are  cut  off .  ,  .  "Therefore  prophesy  and  say 
unto  them,  Thus  saith  the  LORD  GOD  ;  .  . .  O  my  people,  I  will  open  your 
graves  (Keber),  and  cause  you  to  come  up  out  of  your  graves  (Keber),  and 
bring  you  into  the  land  of  Israel. 

Note. — The  heading  of  this  chapter  in  the  English  Authorised  Version  is  '  By  the  resurrec- 
tion of  dry  bones,  the  dead  hope  of  Israel  is  revived,'  in  their  promised  resurrection  from  the 
graves  of  Babylon,  and  their  return  to  the  land  of  Israel.  The  resurrection  of  the  dry  bones 
at  the  word  of  the  LORD,  is  described  as  accompanied  with  a  '  noise,'  and  '  a  shaking,'  when 
'  the  bones  came  together,  bone  to  his  bone,'  and  '  sinews  and  flesh,'  and  '  skin  covered  them," 
but  there  was  no  breath  in  them  ;  when  at  God's  word  '  breath  came  into  them,  and  they 
lived,  and  stood  upon  their  feet,  an  exceeding  great  army ' ;  such  is  the  Old  Testament 
description  of  the  Resurrection  of  all  men  at  the  last  day.  Man  goes  to  death  for  want  of 
breath,  and  he  rises  to  life,  by  God  imparting  breath  to  his  organism  recreated.  The 
Hebrew  word  (Rooagh)  occurs  in  nine  places  in  this  passage,  and  is  translated  in  the 
English  Authorised  Version  by  the  word  wind  in  2  places,  wind  (marg.  breath)  1, 
breath  (5),  spirit  (1). 

(49)  HOSEA 

13  14  I  will  ransom  them  from  the  power  of  the  grave  (Sheol,  Hades) ;  I  will  redeem 
them  from  death ;  O  death,  I  will  be  thy  plagues ;  O  grave  (Sheol,  Hades),  I 
will  be  thy  destruction  :  repentance  shall  be  hid  from  mine  eyes. 

Note. — This  passage  sets  forth  the  great  and  final  deliverance  of  the  faithful  from  the 
power  of  sin,  death,  and  the  grave,  at  the  Resurrection  ;  for  it  is  prophesied  of  the  Messiah 
that '  he  will  swalloio  up  death  in  victory  ;  and  the  LORD  God  will  wipe  away  tears  from  off 
all  faces  ;  and  the  rebuke  of  his  people  shall  be  taken  away  from  off  all  the  earth '  (Isa.  xxv. 
8) ;  This  passage  is  referred  to  by  St.  Paul  (1  Cor.  xv.  54),  '  So  when  this  corruptible  shall 
have  put  on  incorruption,  and  this  mortal  shall  have  put  on  immortality,  then  shall  be  brought 
to  pass  the  saying  that  is  written,  "  Death  is  swallowed  up  in  victory."  5  '0  death,  where  is 
thy  sting  ?  O  grave,  where  is  thy  victory  ? 

(50)  JONAH 

2    2      out  of  the  belly  of  hell'  (Sheol,  Hades,  marg.  the  grave]  cried  I,  anJ  thou 

heardest  my  voice. 
Note. — Hell  (Sheol,  Hades)  is  here  figuratively  the  grave,  or  the  place  of  the  dead,  as  it 


112  THE  NEW  TESTAMENT. 

were  ;  for  in  the  belly  of  the  fish,  in  the  depth  of  the  sea,  Jonah  might  be  said  to  be  in  Jiis 
grave  (as  it  is  in  the  margin  of  the  English  Authorised  Version)  :  without  apparently  any 
prospect  of  returning  to  life.  No  righteous  man  could  be  said  after  death  to  go  to  hell,  in 
the  popular  sense  of  the  word  as  a  place  of  torment. 

This  concludes  the  evidence  from  the  Old  Testament  Scriptures  as  to  the  Intermediate 
State  being  a  state  of  perfect  death,  and  of  unconsciousness,  of  mankind,  till  the  Resurrection, 
when  the  Judgment  (or  separation)  of  all  men  to  everlasting  reward  or  punishment  will  take 
place. 


AS   SET   FORTH 


IN  THE   NEW  TESTAMENT  SCEIPTUEES. 

IT  has  been  already  stated  that  the  words  Immortal,  Immortality,  Incorruption, 
and  Incorruptible,  do  not  occur  in  any  of  the  Canonical  books  of  the  Old 
Testament  Scriptures  in  the  English  Authorised  Version,  but  only  in  the 
Apocryphal  books  of  the  Greek,  Latin,  and  English  Versions ;  where  they  have 
reference  to  God  only  and  righteous  men :  but  they  do  occur  in  the  English 
Authorised  Version  of  the  New  Testament,  as  the  translations  of  the  Greek  words 
ATHANASIA,  APHTHABSIA,  and  APHTHARTOS,  and  have  reference,  as  in  the  Apocrypha, 
only  to  God  and  to  righteous  men  ;  the  latter  being  promised  a  Resurrection 
to  immortality  or  eternal  life,  but  not  until  the  Eesurrection  and  Judgment, 
or  separation  of  all  men  at  the  last  day ;  as  will  appear  from  the  following 
quotations  from  the  English  Authorised  Version  : — 

I.  ATHANASIA,  translated  immortality  in  3  places.       .  Total  3. 

I.  COR. 

15  53      this  mortal  must  put  on  immortality. 

„    54      So  when  .  .  .  this  mortal  shall  have  put  on  immortality,  then  .  .  .   Death  is 

swallowed  up  in  victory  (Is.  xxv.  8). 
I.  TIM. 
6  15      the  blessed  and  only  Potentate,  .  .  .  16Who  only  hath  immortality, 


II.  APHTHARSIA,  incorruption  4  places,  immortality  (2)  Total  6. 

ROM. 

2  7  To  them  who  by  patient  continuance  in  well  doing  seek  for  glory  and  honour  and 
immortality,  eternal  life  (i.e.  He  will  give  eternal  life) :  10In  the  day  when 
God  shall  judge  the  secrets  of  men  by  Jesus  Christ 

I.  COR. 

15  42       So  also  is  the  resurrection  of  the  dead.     It  is  sown  in  corruption ;  it  is  raised  in 

incoi^ruption : 
„    50      flesh  and  blood   cannot  inherit  the  kingdom   of  God;  neither  doth  corruption 

inherit  incorruption. 

„    53      For  this  corruptible  must  pxit  on  incorruption, 
„    54      So  when  this  corruptible  shall  have  put  on  incorruption,  .  .  .  then  .  .  .  Death 

is  swallowed  up  in  victory. 

II.  TIM.  *» 

1  10  Jesus  Christ,  who  hath  abolished  death,  and  hath  brought  life  and  immortality 
to  light  through  the  Gospel : 


THE    MORTALITY   OF   MAN.  113 

III.  APHTHARTOS,  incorruptible  4  places,  uncorruptible  (1),  not  corruptible  (1), 
immortal  (1).  Total  7. 

ROM. 

1  23  changed   the   glory   of  the  uncorruptible  God  into   an   image    .    .    .    like   to 
corruptible  man, 

I.  COR. 

9  25  they  do  it  to  obtain  a  corruptible  crown  ;  but  we  an  incorruptible. 

15  52  the  dead  shall  be  raised  incorruptible,  and  we  shall  be  changed. 

I.  TIM. 

1  17  Now  unto  the  King  eternal,  immortal,  invisible,  the  only  wise  God, 

I.  PET. 

1     4  an  inheritance  incorruptible,  .  .  .  reserved  in  heaven  for  you, 

„  28  born  again,  not  of  corruptible  seed,  biit  of  incorruptible,  by  the  word  of  God, 

3     4  let  it  be  the  hidden  man  of  the  heart,  in  that  which  is  not  corruptible, 


IV.  The  Greek  word  THNEETOS,  mortal  in  5  places,  mortality  (1),  is  applied 
to  man  in  the  six  following  places : —  Total  6. 

ROM. 

6  12      Let  not  sin  therefore  reign  in  your  mortal  body, 

8  11       he  that  raised  up  Christ  from  the  dead  shall  also  quicken  your  mortal  bodies  by 

.his  Spirit  that  dwelleth  in  you. 
I.  COR. 

15  53      For  .  .  .  this  mortal  must  put  on  immortality. 
„    54      So  when  this  .  .  .  mortal  shall  have  put  on  immortality,        .  then  .  .  .  Death 

is  swallowed  up  in  victory, 
ir.  COR. 

4  11       that  the  life  also  of  Jesus  might  be  made  manifest  in  our  mortal  flesh. 

5  4       not  for  that  we  would  be  unclothed,  but  clothed  upon,  that  mortality  might  be 

swallowed  up  of  life. 


V.  The  Greek  word  PHTHARTOS,  corruptible,  is  applied  to  man  in  the  three 
following  places : —  Total  3. 

ROM. 

1  23      changed  the    glory  of    the    uncorruptible   God  into    an  image  made    like    to 
corruptible  man, 

I.  COR. 

15  53      For  this  corruptible  must  put  on  incorruption, 

„    54      So  when  this  corruptible  shall  have  put  on  incorruption,  .     .  then  .  .  .  Death 
is  swallowed  up  in  victory. 


VI.  In  the  following  nineteen  quotations  from  the  New  Testament  Scriptures, 
under  the  three  Greek  words,  KOIMAOMAI,  KATHEUDO,  and  EXUPNIZO,  Man  is  said 
to  sleep  in  death  (not  his  body,  for  matter  is  never  said  to  sleep,  but  his  person) ; 
the  figure  sleep  implying,  not  only  a  state  of  unconsciousness  of  every  power  and 
faculty  of  body,  soul,  and  spirit;  but  also  a  future  awakening,  or  resuscitation  of  the 
man,  with  the  restoration  of  all  his  faculties  and  powers  of  mind  and  body  in  a  living 
material  Organism  or  person  :  and  necessarily  excludes  any  capability  of  reward 
or  punishment,  of  happiness  or  misery,  until  the  Eesurrection,  when  all  these 
faculties  and  powers  of  mind  and  body  will  re-exist  in  a  living  material  Organism 
or  Person. 

I 


114 


THE  NEW  TESTAMENT. 


(1.)  KOIMAOMAI,  sleep  in  8  places,  fall  asleep  (5),  dead  (1). 


Total  14. 


MAT. 

27  52 


JOHN 
11    11 

ACTS 

7  60 
13  36 

I.  COR. 

7  39 
11  30 
15  6 
»  18 

„    20 

„    51 

I.  THBS. 

4  13 
„  14 
„  15 

n.  PET. 
3    4 


the  graves  were  opened ;  and  many  bodies  of  the  saints  which  slept  (lit.  bodies  of 
the  sleeping  Saints)  arose,  51And  came  out  of  the  graves  after  his  resurrection, 
and  went  into  the  holy  city,  and  appeared  unto  many. 

Our  friend  Lazarus  sleepeth  ;  but  I  go,  that  I  may  awake  him  out  of  sleep. 

(Stephen,  v.  59)  .  .  .  And  when  he  had  said  this,  he  fell  asleep, 

David,  .  .  .  fell  on  sleep,  and  was  laid  with  his  fathers,  and  saw  corruption. 

if  her  husband  be  dead,  she  is  at  liberty  to  be  married  to  whom  she  will ; 

For  this  cause  many  are  weak  and  sickly  among  you,  and  many  sleep. 

he  was  seen  of  above  five  hundred  brethren.  .  .  .  some  are  fallen  asleep. 

(if  Christ  be  not  raised,  v.  17)  .  .  .  Then  they  also  which  are  fallen  asleep  in 

Christ  are  perished. 

now  is  Christ  risen  from  the  dead,  .  .  .  the  first  fruits  of  them  that  slept. 
I  shew  you  a  mystery  ;  we  shall  not  all  sleep,  but  we  shall  all  be  changed. 

I  would  not  have  you  to  be  ignorant,  .  .  .  concerning  them  which  are  asleep, 
them  also  which  sleep  in  Jesus  will  God  bring  with  him  (i.e.  from  sleep  to  glory), 
we  which  are  ali ve  .  .  .  shall  not  prevent  (i.e.  go  before)  them  which  are  asleep. 

Since  the  fathers  fell  asleep,  all  things  continue  as  ...  from  .  .  .  the  creation. 


(2.)  KATHEUDO,  sleep  in  4  places. 


Total  4. 


MAT. 

9  24      the  maid  is  not  dead,  but  sleepeth.     And  they  laughed  him  to  scorn. 
MARK 

5  39      Why  make  ye  this  ado  and  weep  ?  the  damsel  is  not  dead  but  sleepeth. 
LUKE 

8  52      he  said,  Weep  not ;  she  is  not  dead  but  sleepeth.    53And  they  laughed  him  to 
scorn,  knowing  that  she  was  dead. 

I.  Til  KS. 

5  10      Who  died  for  us,  that  whether  we  wake  or  sleep,  we  should  .  .  .  live  unto  him. 


(3.)  EXUPNIZO,  awake  out  of  sleep  1  place. 


Total  1. 


JOHN 


11  11      Our  friend  Lazarus  sleepeth ;  but  I  go,  that  I  may  aivake  him  out  of  sleep. 


VII.  But  it  may  be  said  by  some,  that  there  are  passages  in  the  New  Testament 
which  affirm  the  contrary  of  what  has  been  brought  forward  already,  as  the  teach- 
ing of  the  Old  and  New  Testament  Scriptures,  respecting  the  intermediate  state 
between  death  and  the  Eesurrection  :  some  affirming  that  the  souls  and  spirits  of 
the  righteous  go  direct  to  God  in  heaven  after  death,  and  are  there  with  Him  in  a 
state  of  consciousness  and  happ-incss,  in  some  undefined  Organism  or  being,  till  the 
Kesurrection  ;  others  affirming  that  Sheol  or  Hades,  to  which  the  soul  is  said  to  go 
after  death,  is  not  the  grave,  or  place  of  the  dead,  nor  a  place  of  unconsciousness,  but 
a  place  of  happiness  to  the  righteous,  in  one  part  of  vhich  they  can,  in  some 
undefined  Organism  or  being,  enjoy  the  presence  of  God ;  and  a  place,  in  the  other 
part  of  which  the  ungodly  are  in  a  place  of  punishment  or  torment,  also  in  some 
undefined  Organism  or  being ;  and  in  proof  of  their  statements  they  commonly  refer 


THE   MORTALITY  OF  MAN.  115 

to  the  following  passages,  which,  from  the  want  of  knowledge  of  the  Hebrew  or 
Greek  texts,  or  from  overlooking  contexts,  or  from  being  unacquainted  with  the 
great  mass  of  evidence  on  the  other  side,  they  have  misinterpreted.  A  reasonable 
interpretation  therefore  of  these  passages,  as  nearly  as  possible  in  conformity  with 
the  general  teaching  of  Scripture,  is  proposed  in  the  following  Sections. 


(1)  THE  TRANSFIGURATION  (Matt.  xvii.  1-9,  Mark  ix.  1-9,  Luke  ix.  28  36). 

LUKE 

9  28  And  it  came  to  pass  about  an  eight  days  after  these  sayings,  he  took  Peter  and 
John  and  James,  and  went  up  into  a  mountain  to  pray.  *"JAnd  as  he  prayed, 
the  fashion  of  his  countenance  was  altered,  and  his  raiment  was  white  and 
glistering.  (Matt.  xvii.  2,  his  face  did  shine  as  the  sun,  and  his  raiment  was 
white  as  the  light.)  30And,  behold,  there  talked  with  him  (Matt.  xvii.  3,  there 
appeared  unto  them  .  .  .  talking  with  him.  Mark  ix.  4,  there  appeared 
unto  them  .  .  .  talking  with  Jesus)  two  men,  which  were  Moses  and  Elias : 
31Who  appeared  in  glory,  and  spake  of  his  decease  which  he  should  accomplish 
at  Jerusalem.  3-But  Peter  and  they  that  were  with  him  were  heavy  with 
sleep  :  and  when  they  were  awake,  they  saw  his  glory,  and  the  two  men  that 
stood  with  him.  33And  ...  as  they  departed  from  him,  Peter  said  unto  Jesus, 
Master,  it  is  good  for  us  to  be  here :  and  let  us  make  three  tabernacles ;  one  for 
thee,  and  one  for  Moses,  and  one  for  Elias :  not  knowing  what  he  said. 
(Mark  ix.  6,  for  he  wist  not  what  to  say ;  for  they  were  sore  afraid.)  34While 
he  thus  spake,  there  came  a  cloud,  and  overshadowed  them :  and  they  feared  as 
they  entered  into  the  cloud.  35And  there  came  a  voice  out  of  the  cloud,  saying, 
This  is  my  beloved  Son :  hear  him.  Matt,  xvii.-  6,  And  when  the  disciples 
heard  it,  they  fell  on  their  face,  and  were  sore  afraid.  7And  Jesus  came  and 
toxiched  them,  and  said,  Arise,  and  be  not  afraid.  8And  when  they  had  lifted 
up  their  eyes,  (Luke  ix.  36,  And  when  the  voice  was  past,)  they  saw  no  man, 
save  Jesus  only.  9And  .  .  .  Jesus  charged  them,  saying,  Tell  the  vision  to 
no  man,  until  the  Son  of  man  be  risen  again  from  the  dead.  (Mark  ix.  10, 
And  they  kept  that  saying  .  .  .  questioning  one  with  another  what  the  rising 
from  the  dead  should  mean.) 

Note. — The  Transfiguration  of  Christ  is  called  by  our  Lord  himself  a  vision  (Matt.  xvii.  9). 
It  was  in  visions  and  dreams,  in  sleep  or  waking,  in  a  trance  or  ecstasy,  that  God  frequently 
revealed  his  mind  to  the  Old  and  New  Testament  saints  and  prophets,  a  vision  implying 
something  presented  to  the  mind  in  a  supernatural  way,  but  not  necessarily  implying  that 
the  personages  and  figures  were  real ;  (see  the  use  of  the  word,  Acts  vii.  81,  under  the 
translation  '  sight,''  ix.  10,  12  ;  x.  3,  17, 19  ;  xi.  5,  xii.  9,  xvi.  9, 10,  xviii.  9)  :  for  there  would 
be  grave  difficulties  in  interpreting  visions,  if  this  fact  were  not  conceded  ;  for  it  is  said  that 
Moses  '  died,'  and  that  the  Lord  '  buried  him '  (Deut.  xxxiv.  5,  6).  Nor  is  there  any 
resurrection  of  Moses,  or  of  any  other  Old  Testament  saint,  recorded  in  the  Old  or  New 
Testament  Scriptures,  after  the  manner  of  Christ's  resurrection,  '  now  no  mere  to  return  to 
corruption '  (Acts  xiii.  34).  Again,  Peter,  after  Christ's  Resurrection  and  Ascension,  said 
of  David,  '  he  is  both  dead  and  buried,  and  his  sepulchre  is  with  us  unto  this  day  '  (Acts  ii. 
29),  implying  that  he  was  in  it.  Again,  '  David  is  not  ascended  into  the  heavens '  (v.  34) : 
whilst  Christ  himself  said,  '  no  man  hath  ascended  up  to  heaven,  but  he  that  came  down 
from  heaven,  even  the  Son  of  man  which  is  in  heaven  '  (John  iii.  13).  Again,  St.  Paul  said, 
*  I  continue  unto  this  day,  witnessing  .  .  .  none  other  things  than  those  which  the  prophets 
and  Moses  did  say  should  come  :  That  Christ  should  suffer,  and  ...  be  the  first  that  should 
rise  from  the  dead '  (Acts  xxvi.  22,  23).  And,  again,  '  now  is  Christ  risen  from  the  dead, 
and  become  the  first  fruits  of  them  that  slept.  21For  since  by  man  came  death,  by  man 
came  also  the  resurrection  of  the  dead.'  23But  every  man  in  his  own  order :  Christ  the 
first  fruits ;  afterward  they  that  are  Christ's  at  his  coming  '  (1  Cor.  xv.  20,  21,  23).  Again, 
Christ  is  called  '  the  first  begotten  of  the  dead '  (Kev.  i.  5),  that  is  the  first  fruits  of  all 
that  have  died  in  the  Lord ;  these  passages  implying,  that  though  Christ  be  raised  from  the 

i2 


11G  THE  NEW   TESTAMENT. 

dead,  none  of  his  saints,  not  even  Moses,  has  been  raised  (in  the  sense  he  was  raised),  nor 
will  be  so  raised,  till  his  return  or  second .'  coming.'  Now  in  the  context  of  this  passage, 
Christ  had  told  his  disciples  that  '  he  must  go  up  to  Jerusalem  .  .  .  and  be  killed,  and  be 
raised  again  the  third  day '  (Matt.  xvi.  21) ;  and  he  had  told  the  Jews,  that  his  Resurrection 
from  the  dead  on  the  third  day  was  the  only  sign  he  would  give  them  of  his  being  the 
promised  Messiah  (Matt.  xii.  39,  40,  John  ii.  18-21) ;  as  exemplified  in  Jonah  being  '  three 
days  and  three  nights  in  the  whale's  belly '  (Matt.  xii.  40) :  and  as  his  disciples  were 
looking  for  a  temporal  kingdom  only,  so  they  were  stumbled  at  this  saying  of  our  Lord ; 
Peter  rebuking  him  in  the  words,  '  Be  it  far  from  thee,  Lord :  this  shall  not  be.'  The 
Vision  then  was  intended  to  teach  them,  what  had  already  been  pointed  to  in  Moses  and  the 
prophets,  that  '  his  decease '  was  necessary  for  the  establishment  of  his  kingdom,  as  his 
Resurrection  would  be,  to  open  '  the  gate  of  life '  to  all  believers  in  him  :  for  he  alone  could 
open  the  grave,  and  release  its  prisoners,  which  he  did  by  bursting  the  bands  of  death,  in  his 
own  person  as  their  representative,  and  for  them.  There  is  no  mention  in  the  Vision  of 
Moses  or  Elias  taking  any  notice  of  the  disciples,  or  the  disciples  of  them  ;  the  latter  were 
in  a  '  heavy  sleep,'  and  on  waking,  saw  these  two  men  talking  with  Jesus  of  his  decease, 
which  he  was  to  accomplish  at  Jerusalem  ;  Moses,  being  as  it  were  the  representative  of  the 
law,  which  in  its  sacrifices  pointed  to  the  great  Sacrifice  upon  the  cross,  on  which  the  Lamb 
of  God  would  be  offered  for  the  sins  of  the  world ;  and  Elias,  the  restorer  of  Israel,  as  the 
representative  of  the  prophets,  who  were  raised  up  to  keep  Israel  close  to  the  law,  as  also  ta 
point  to  the  coming  of  the  promised  Messiah  :  the  words,  '  the  law  and  the  prophets,'  or  '  Moses 
and  the  prophets,'  being  used  in  the  New  Testament  to  signify  the  writings  of  the  Old  Testa- 
ment Scriptures.  On  the  departing  of  Moses  and  Elias,  we  read,  that  Peter  proposed  ta 
'  build  three  tabernacles,  not  knowing  what  he  said ' ;  when  '  there  came  a  cloud,  .  .  .  and 
they  feared  as  they  entered  into  the  cloud.  And  there  came  a  voice  out  of  the  cloud,  saying. 
This  is  my  beloved  Son :  hear  him  '  (Luke  ix.  33-35) ;  pointing,  as  it  were,  to  the  words  of 
Moses  recorded  by  Peter  (Acts  iii.  22,  23),  '  A  prophet  shall  the  Lord  your  God  raise  up  unto 
you  of  your  brethren,  like  unto  me  ;  him  shall  ye  hear  in  all  things  whatsoever  he  shall  say 
Unto  you.  .  .  .  23And  .  .  .  every  soul,  which  will  not  hear  that  prophet,  shall  be  destroyed 
from  among  the  people.'  From  this  Vision  then  we  may  learn  :  First,  in  the  passing  away 
of  Moses  and  Elias,  after  speaking  of  Christ's  decease,  that  the  Old  Covenant  was  about 
passing  away,  as  had  been  prophesied  of  by  Jeremiah  (xxxi.  31-34.  See  also  Heb.  viii.  13), 
to  be  followed  by  a  better  covenant,  with  better  promises,  of  which  Christ  was  to  be  the 
Mediator.  Second,  that  though  Christ  was  then  in  a  state  of  humiliation,  he  would 
hereafter  appear  in  a  state  of  glory,  when  he  should  '  come  in  his  oivn  glory,  and  in  his 
Father's,  and  of  the  holy  angels  (Luke  ix.  26),  and  that  '  then  he  shall  reward  every  man 
according  to  his  works  '  (Matt.  xvi.  27).  And  Third,  that  as  Christ's  '  face  did  shine  as  the 
sun,'  which  glory  was  imparted,  figuratively,  to  Moses  and  Elias,  'so  shall  the  righteous,' 
as  partakers  of  his  glory,  then  '  shine  forth  in  the  kingdom  of  their  Father  '  (Matt.  xiii.  43). 


(2)  THE  RICH  MAN  AND  LAZARUS  (Luke  xvi.  19-31). 

LUKE 

16  19  19There  was  a  certain  rich  man,  which  was  clothed  in  purple  and  fine  linen,  and 
fared  sumptuously  every  day:  20And  there  was  a  certain  beggar  named 
Lazarus,  which  was  laid  at  his  gate,  hill  of  sores,  2lAnd  desiring  to  be  fed 
with  the  crumbs  which  fell  from  the  rich  man's  table  :  moreover  the  dogs  came 
and  licked  his  sores.  22And  it  came  to  pass,  that  the  beggar  died,  and  was 
carried  by  the  angels  into  Abraham's  bosom:  the  rich  man  also  died,  and 
was  buried;  23And  in  hell  (Hades)  he  lift  up  his  eyes,  being  in  torments, 
and  seeth  Abraham  afar  off,  and  Lazarus  in  his  bosom.  24And  he  cried  and 
said,  Father  Abraham,  have  mercy  on  me,  and  send  Lazarus,  that  he  may  dip 
the  tip  of  his  finger  in  water,  and  cool  my  tongue  ;  for  I  ain  tormented  in  this 
flame.  2"'But  Abraham  said,  Son,  remember  that  tnou  in  thy  lifetime  receivedst 
thy  good  things,  and  likewise  Lazarus  evil  things :  but  now  he  is  comforted, 
and  thou"  art  tormented.  20And  beside  all  this,  between  us  and  you  there  is  a 
great  gulf  fixed :  so  that  they  which  would  pass  from  hence  to  you  cannot ; 
neither  can  they  pass  to  us,  that  would  come  from  thence.  27Then  he  said,  I 


THE   MORTALITY  OF  MAN.  117 

pray  thee  therefore,  father,  that  thou  wouldest  send  him  to  my  father's  house  : 
^"For  I  have  five  brethren ;  that  he  may  testify  unto  them,  lest  they  also  come 
into  this  place  of  torment.  S9 Abraham  saith  unto  him,  They  have  Moses  and 
the  prophets  ;  let  them  hear  them.  30And  he  said,  Nay,  father  Abraham :  but 
if  one  went  unto  them  from  the  dead,  they  will  repent.  31And  he  said  unto 
him,  If  they  hear  not  Moses  and  the  prophets,  neither  will  they  be  persuaded, 
though  one  rose  from  the  dead. 

Note. — This  passage  has  been  treated  as  a  parable,  by  all  the  writers  on  the  parables  of 
the  New  Testament.  It  may  be  said  to  be  both  a  history  and  a  parable.  It  was  principally 
addressed  to  the  Pharisees,  who  are  described  in  the  context  as  '  covetous,'  and  being  told 
by  Christ,  '  Ye  cannot  serve  God  and  mammon  '  (v.  13),  they  '  derided  him.'  The  rich  man 
is  pointed  out,  as  living  for  himself  only,  in  a  state  of  the  greatest  luxury  and  extravagance, 
and  neglecting  the  beggar  '  which  was  laid  at  his  gate  full  of  sores,  And  desiring  to  be  fed 
with  the  crumbs  which  fell  from  the  rich  man's  table.'  But  death  changes  the  scene  ;  '  the 
beggar  died,'  and  .  .  .  '  the  rich  man  also  died.'  Here  the  history  of  the  parable  ends,  and 
from  this  to  the  close  of  the  chapter  the  language  is  clearly  figurative.  Of  Lazarus  it  is 
said, '  the  beggar  died  and  was  carried  by  the  angels  into  Abraham's  bosom,'  from  which  it 
would  appear  that  he  was  a  righteous  man,  for  '  the  angels  '  are  '  sent  forth  to  minister  for 
them  who  shall  be  heirs  of  salvation  '  (Heb.  i.  14).  He  was  carried  there  figuratively  in  a 
dead  body,  for  he  was  seen,  figuratively,  by  the  rich  man  in  a  body,  in  'Abraham's  bosom.' 
The  expression  '  Abraham's  bosom  '  is  not  found  elsewhere  in  either  the  Old  or  New  Testament 
Scriptures,  but  was  derived  by  the  Jews,  in  later  times,  from  tradition,  to  signify  the  place  of 
rest  and  blessedness  for  Abraham's  descendants.  In  the  Old  Testament  the  child  is 
described  as  carried  in  the  bosom  of  the  father  or  mother  (see  Numb.  xi.  12,  1  Kings  xvii.  19, 
Lam.  ii.  12),  implying,  that  only  Abraham's  true  children  would  be  received  into  Abraham's 
bosom ;  the  true  children  of  Abraham  being  '  tJie  children  of  God,'  as  having  the  faith  of 
Abraham :  '  If  ye  were  Abraham's  children,  ye  would  do  the  works  of  Abraham  '  (John  viii. 
39):  'the  children  of  the  flesh,  these  are  not  the  children  of  God'  (Bom.  ix.  8);  to  these 
Our  Lord  refers  in  the  words,  '  Ye  are  of  your  father  the  devil '  (John  viii.  44).  We  read 
next,  '  the  rich  man  also  died  and  was  buried ' :  he  is  not  said  to  have  gone  to  Gehenna,  to 
which  the  wicked  are  said,  in  the  New  Testament,  to  go  after  the  Resurrection  and  the 
Judgment,  and  which  is  joined  with  fire  ;  but  to  Hades,  the  state  of  the  dead  or  gravedom,  in 
which  state  Lazarus  also  was,  as  is  apparent  from  the  request  of  the  rich  man  to  Abraham,  that 
Lazarus  might  be  sent  to  his  brethren  on  earth  to  warn  them,  '  if  one  went  unto  them  from 
the  dead,  they  will  repent ' ;  as  also  from  the  reply  of  Abraham,  '  If  they  hear  not  Moses 
and  the  prophets,  neither  will  they  be  persuaded  through  one  rose  from  the  dead.'  On 
opening  his  eyes  in  Hades,  he  found  he  was  not  in  Abraham's  bosom,  the  supposed  place  of 
Jewish  happiness,  hence  his  torments  of  mind,  which  are,  figuratively,  described  as  the 
torments  of  fire,  and  symbolical  of  futTire  punishment  at  the  Resurrection ;  and  to  add  to 
these  torments,  he  '  seeth  Abraham  afar  off,  and '  the  despised  '  Lazarus  in  his  bosom ' :  when 
he  cried,  '  Father  Abraham,  have  mercy  on  me,  and  send  Lazarus  that  he  may  dip  the  tip  of 
his  finger  in  water,  and  cool  my  tongue ;  for  I  am  tormented  in  this  flame.'  From  Abraham 
he  received  no  consolation  in  the  words,  '  Son,  remember  that  thou  in  thy  life  time  receivedst 
thy  good  things,  and  likewise  Lazarus  evil  things :  but  now  he  is  comforted,  and  thou  art 
tormented.  And  beside  all  this,  between  us  and  you  there  is  a  great  gulf  fixed  :  so  that  they 
which  would  pass  from  hence  to  you  cannot ;  neither  can  they  pass  to  us,  that  would  come 
from  thence.  Now  no  man  taking  this  part  of  the  parable  literally,  could  imagine  that  in 
the  dead  state,  either  Lazarus  or  the  rich  man  could  be  capable  of  happiness  or  torment  of 
body,  nor  in  the  intermediate  state,  could  either  of  them  be  said  to  be  in  a  living  body : 
yet  Abraham,  Lazarus,  and  the  rich  man  are  here  represented  as  being  seen  in  living  bodies, 
and  performing  acts  which  could  only  be  performed  by  persons  in  living  bodies :  for  the  rich 
man  is  said  to  '  lift  up  his  eyes,'  to  see  Abraham,  to  have  cried  and  addressed  Abraham  who 
was  afar  off,  to  have  addressed  him  as  Father  Abraham,'  and  entreated  his  mercy, 
describing  his  tongue  as  tormented  in  ihefiame,  and  entreats  for  as  much  water  to  cool  it  as 
could  be  conveyed  by  Lazarus  on  the  tip  of  his  finger,  which  supposes  Lazarus  also  to  be 
alive:  all  acts  of  men,  as  if  in  living  bodies:  Lazarus  being  described  as  in  Abraham's 
bosom,  who  is  carrying  on  a  conversation  with  the  rich  man  across  the  gulf.  Now  all  this 
was  utterly  impossible  in  Hades,  in  a  literal  point  of  view,  according  to  the  use  of  the  word 


118  THE  NEW  TESTAMENT. 

in  the  Old  and  New  Testament  Scriptures,  where  Hades  is  never  referred  to  as  a  place  of 
life,  but  as  a  place  of  perfect  death,  of  unconsciousness,  and  of  silence,  in  which  no  man 
can  praise  God,  and  in  which  there  is  no  remembrance  of  him  ;  in  which  there  is  '  no  work, 
nor  device,  nor  knowledge,  nor  wisdom.'  In  the  New  Testament,  Hades  is  rendered  in  the 
English  Authorised  Version  grave  (marg.  hell),  1  Cor.  xv.  55,  '0  grave  (Hades,  ruarg.  hell) 
where  is  thy  victory,'  and  in  Rev.  xx.  13,  at  the  Resurrection  and  general  Judgment,  '  death 
and  hell '  (Hades,  marg.  the  grave)  '  delivered  up  the  dead  which  were  in  them.  And  they 
were  judged  every  man  according  to  their  works ' ;  implying,  that  till  the  Resurrection  from 
Hades,  there  will  be  no  general  Judgment ;  or  separation  of  men  :  and  therefore  no  reward 
or  punishment :  Hades  being  the  common  prison  house  of  all  the  dead,  good  and  bad,  until 
the  Resurrection  and  general  Judgment.  And  then  '  whosoever  was  not  found  written  in  the 
book  of  life,  was  cast  into  the  lake  of  fire  '  (Rev.  xx.  15).  This  is  doubtless  the  Gehenna,  or 
the  hell,  or  hell  of  fire  referred  to  by  our  Lord  into  which  the  wicked  will  be  cast  at  the 
Judgment  day.  The  rich  man  makes  one  more  effort  to  obtain  a  relief  of  mind.  His 
brethren  are  still  upon  earth  ;  Would  Abraham  send  Lazarus  to  warn  them,  '  lest  they  also 
come  into  this  place  of  torment '  ?  The  answer  of  Abraham  is  explicit :  '  They  have  Moses 
and  the  prophets '  (that  is,  their  writings),  '  let  them  hear  them.'  But  this  would  not  afford 
satisfaction  to  the  rich  man :  He  pleads,  that  '  if  one  went  unto  them  from  the  dead  they 
will  repent.'  Abraham  replies,  '  If  they  hear  not  Moses  and  the  prophets,  neither  will  they 
be  persuaded,  though  one  rose  from  the  dead.'  The  whole  of  this  parable,  therefore,  from 
the  death  of  Lazarus  and  the  rich  man  is  clearly  figurative,  and  was  intended  to  teach  the 
Jews  that  the  rich  man  was  shut  out  of  Abraham's  boeom  because  he  disregarded  the 
teaching  of  Moses  and  the  prophets  :  and  that  if  his  brethren  and  others  should  come  to  be 
shut  out  from  the  hope  of  everlasting  life,  it  was  only  because  they  did  the  same.  There 
will  be  no  other  means  for  man's  salvation,  and  eternal  happiness,  but  in  the  gospel  of 
Christ,  as  it  is  revealed  in  the  New  Testament  Scriptures  by  Christ  and  his  Apostles ;  Nor 
will  there  be  any  further  state  of  probation  for  Jew  or  Gentile  but  the  present  state  of 
probation,  because  nothing  can  be  added  to  the  gospel  warning.  As  it  is  only  the  true  seed 
or  children  of  Abraham  that  figuratively  will  be  in  Abraham's  bosom,  so  it  is  only  the  true 
followers  of  Christ,  who  are  in  his  kingdom  of  grace  here,  that  will  be  in  his  kingdom  of 
glory  hereafter  '  at  his  coming.1  (See  marginal  reference,  Is.  viii.  19,  20.) 
[See  notes  under  Is.  xiv.  4  and  Ezek.  xxxi.,  xxxii.,  pages  108  and  110.] 


(3)  THE  SADDUCEES  AND  THE  RESURRECTION  (Matt.  xxii.  28-33,  Mark  xii.  18-27, 
Luke  xx.  27-38). 

LUKE. 

20  27  Then  came  to  him  certain  of  the  Sadducees,  which  deny  that  there  is  any  resurrec- 
tion ;  33Therefore  in  the  resurrection  whose  wife  of  them  is  she  ?  for  seven  had 
her  to  wife.  3JAnd  Jesus  answering  said  unto  them,  The  children  of  thi» 
world  marry,  and  are  given  in  marriage :  r"Bat  they  which  shall  be 
accounted  worthy  to  obtain  that  world,  and  the  resurrection  from 
the  dead,  neither  marry,  nor  are  given  in  marriage  :  3| Neither  can  they  die 
any  more ;  for  they  are  equal  unto  the  angels;  and  are  the  children  oj 
God,  being  the  children  of  the  resurrection.  37Now  tliat  the  dead  are 
rained,  even  Moses  shewed  at  the  bush,  when  he  calleth  the  Lord  the  God  oi 
Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob.  3*For  he  is  not  a 
God  of  the  dead,  but  of  the  living  :  for  all  live  unto  him.  3"Then  certain 
of  the  scribes  answering  said,  Master,  thou  hast  icell  said.  JOAnd  after  that 
they  durst  not  ask  him  any  question  at  all. 

Note. — The  Sadducees,  by  the  question  which  they  put  to  our  Lord,  thought  to  cast 
ridicule  upon  the  doctrine  of  the  Resurrection.  To  preserve  the  families  of  the  Israelites 
distinct  and  entire,  Moses  had  enacted  the  law  to  which  the  Sadducees  refer.  If  the  head 
of  a  family  died,  and  left  no  children,  the  nearest  of  kin,  who  was  unmarried,  was  to  take 
the  widow  to  marriage,  that  the  tribe  might  not  become  extinct  in  Israel.  On  this  law  the 
Sadducees  invented  what  they  thought  a  very  plausible  argument  against  the  doctrine  of  the 
Resurrection  of  the  dead  [Mark  xii.  23,  '  In  the  resurrection  therefore,  when  they  shall  rise, 
whose  wife  shall  she  be  of  them  ?  '  (i.e.  which  of  the  seven  shall  claim  her  as  his  wife)  '  for  the 


THE  MORTALITY  OF  MAN.  119 

seven  had  her  to  wife  '].  Our  Lord  replied, 34<  The  children  of  this  world  marry,  and  are  given 
in  marriage :  35But  they  which  shall  be  accounted  worthy  to  obtain  that  world,  and  the 
resurrection  from  the  dead,  neither  marry,  nor  are  given  in  marriage  :  '^Neither  can  tliey 
die  any  more:  for  they  are  equal  unto  the  angels'1  (i.e.  possessed  of  immortality  and 
incorruptibility,  and  will  have  no  need  of  marriage  to  propagate  their  generation),  '  and  are 
the  children  of  God,  being  the  children  of  the  resurrection.'  Now  as  the  Sadducees  have 
drawn  their  argument  against  the  Resurrection  from  the  books  of  Moses,  Our  Lord  has  chosen 
to  prove  the  doctrine  of  the  Resurrection  of  the  dead  from  the  writings  of  Moses.  37'  Now 
that  the  dead  are  raised,  even  Moses  shewed  at  the  bush,  when  he  calleth  the  Lord  the  God 
of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob.  38For  he  is  not  a  God  of  the 
dead,  but  of  the  living :  for  all  live  unto  him.'  Now  God's  covenant  with  Abraham  was 
(Gen.  xvii.  1,  7),  'walk  before  me,  and  be  thou  perfect  .  .  .  7and  I  will ...  be  a  God  unto 
thee,  and  to  thy  seed  after  thee  ' :  whilst  the  very  condition  of  the  covenant,  so  continually 
repeated  in  the  Old  Testament  Scriptures  to  the  nation,  was  obedience  ;  (Jer.  vii.  23)  '  Obey 
my  voice,  and  I  will  be  your  God,  and  ye  shall  be  my  people.1  In  the  New  Testament  it 
was  (2  Cor.  vi.  18),  I  '  will  be  a  Father  unto  yon,  and  ye  shall  be  my  sons  and  daughters, 
saith  the  Lord  Almighty.'  Again  (Rev.  xxi.  7),  'He  that  overcometh,  shall  inherit  all  things; 
and  I  will  be  his  God,  and  he  shall  be  my  son.'  God  therefore  is  only  a  God  and  a  Father 
to  those,  who,  like  Abraham,  trusted  in  him  as  a  God  and  a  Father,  and  obeyed  his  voice; 
they,  and  they  only  are  recognised  by  God  as  '  his  people,'  '  his  sons  '  and  '  his  daughters,' 
and  are  here  called  by  Christ '  the  children  of  God,'  and  '  the  children  of  the  resurrection' 
the  only  persons  who  will  be  '  equal  unto  the  angels,'  and  '  accounted  worthy  to  obtain  that 
world,  and  the  resurrection  from  the  dead ' ;  all  such  '  live  unto  him  now '  ;  all  others 
continue  dead  to  God  and  to  spiritual  things  ;  unpardoned,  whose  end  will  be  '  the  second 
death,'  referred  to  in  Revelation  (xx.  13-15).  Now  to  Abraham  and  his  seed  were 
blessings  promised,  not  only  of  a  temporal,  but  also  of  a  spiritual  and  eternal  character, 
whilst  faith  in  the  blessings  promised,  distinguished  his  seed  '  born  after  the  Spirit,'  from  his 
seed  '  born  after  the  flesh.'  St.  Paul  tells  us  (Heb.  xi.  8),  that  'Abraham,  when  he  was 
called  to  go  out  into  a  place  which  he  should  after  receive  for  an  inheritance,  obeyed  ;  and  he 
went  out,  not  knowing  whither  he  went.  9By  faith  he  sojourned  in  the  land  of  promise,  as 
in  a  strange  country,  dwelling  in  tabernacles  with  Isaac  and  Jacob,  the  heirs  with  him  of 
the  same  promise :  10For  he  looked  for  a  city  which  hath  foundations,  whose  builder  and 
maker  is  God.  13These  all  died  in  faith,  not  having  received  the  promises,  but  having  seen 
them  afar  off,  and  were  persuaded  of  them,  .  .  .  and  confessed  that  they  were  strangers  and 
pilgrims  on  the  earth.  14For  they  that  say  such  things  declare  plainly  that  they  seek  a 
country.  lr'But  now  they  desire  a  better  country,  that  is,  an  heavenly:  wherefore  God  is 
not  ashamed  to  be  called  their  God :  for  he  hath  prepared  for  them  a  city'  Now  when  those 
words  '  I  am  the  God  of  thy  father,  the  God  of  Abraham,  the  God  of  Isaac,  and  the  God  of 
Jacob,'  were  spoken  by  God  to  Moses  (Ex.  iii.  6),  and  which  he  was  to  communicate  to  the 
Israelites,  then  in  Egyptian  bondage,  it  was  to  assure  them,  that  when  they  cried  to  him,  he 
remembered  the  promise  he  had  made  to  Abraham,  that  after  four  hundred  and  thirty 
years  he  would  bring  his  descendants  out  of  the  bondage  of  Egypt,  and  though  their  fathers, 
to  whom  this  promise  was  made,  were  dead,  God  was  still  '  their  God,'  and  was  now  about 
to  fulfil  those  promises,  by  the  hands  of  Moses  and  Aaron.  Christ  now  applies  this  to  prove 
the  Resurrection  of  the  dead.  The  Jews  knew  that  Abraham,  Isaac,  and  Jacob  were  dead, 
and  had  never  inherited  the  promises  of  '  the  better '  or  '  heavenly  '  country,  or  '  the  city 
which  hath  foundations,  whose  builder  and  maker  is  God.'  It  was  clear  then,  no  doubt  to 
them,  from  these  words  of  our  Lord  :  that  Abraham,  Isaac,  and  Jacob,  must  be  raised  from 
the  dead,  to  be  partakers  of  these  promises.  When  therefore  our  Lord  added  the  words 
(v.  38),  'he  is  not  a  God  of  the  dead,  but  of  the  living  :  for  all  live  unto  him,'  he  clearly 
meant  that  he  is  a  God  only  to  those  who  live  unto  him  here,  as  St.  Paul  says,  Heb.  xi.  16, 
'God  is  not  ashamed  to  be  called  their  God  (i.e.  though  dead) :  for  he  hath  prepared  for 
them  a  city.'  And,  Rom.  xiv.  8,  '  For  whether  we  live,  we  live  unto  the  Lord  ;  and  whether 
we  die,  we  die  unto  the  Lord  ;  whether  we  live  therefore  or  die  we  are  the  Lord's.  9For  to 
this  end  Christ  both  died,  and  rose,  and  revived  (lit.  re-lived)  that  he  might  be  Lord  both  of  the 
dead  and  living.'  Now,  it  is  said, 39'  Then  certain  of  the  Scribes  answering  said,  Master,  thou 
hast  well  said.  40And  after  that  they  durst  not  ask  him  any  question  at  all.' 


120  THE  NEW  TESTAMENT. 

(4)  '  TO-DAY  SHALT  THOU  BE  WITH  MB  IN  PARADISE.' 

LUKE 

23  42      And  he  said  unto  Jesus,  Lord,  remember  me  when  thou  earnest  into  (lit.  in) 

thy  kingdom.    43And  Jesus  said  unto  him,  Verily  I  say  unto  thee,  To-day 

(lit.  this  day)  shalt  thou  be  with  me  in  paradise. 

Note. — It  would  be  impossible  for  an  English  reader  to  understand  the  meaning  of  this 
passage,  from  the  English  Authorised  Version,  the  translators  having  rendered  the  Greek 
word  '  Seemeron  '  by  the  word  '  to-day,'  instead  of  '  this  day,'  which  is  the  strict  meaning  of 
the  word,  and  which  translation  they  have  adopted  in  three-fourths  of  the  places  in  which 
this  word  occurs  in  the  Greek  Versions  of  the  Old  and  New  Testament  Scriptures.  In 
196  places  in  the  Greek  Old  Testament  Scriptures,  where  Seemeron  is  used  as  the  translation 
of  the  Hebrew  word  Ha-yom  (this  day),  it  is  translated  in  the  English  Authorised  Version, 
this  day  in  158  places,  to-day  in  41  places,  that  day  in  2  places.  In  the  Greek  New 
Testament,  where  Seemeron  occurs  in  41  places,  it  is  translated  this  day  in  23  places,  and 
to-day  18  places.  In  the  237  places  where  Seemeron  occurs  in  the  Greek  Old  and  New 
Testament,  it  is  translated  in  the  English  Authorised  Version,  this  day  in  176  places,  to-day 
59  places,  that  day  2  places.  Now  '  this  '  being  a  demonstrative  pronoun,  attached  to  the 
word  '  day,'  necessarily  points  in  this  passage,  to  a  day  previously  referred  to,  when  Christ 
should  come  in  his  Ttingdom,  on  which  day,  the  thief  asked  to  be  remembered.  To  which 
request  our  Lord  replied,  '  this  day  shalt  thou  be  with  me  in  Paradise  '  ;  not  the  day  of 
Christ's  speaking  to  him,  to  which  the  English  translation  to-day  would  limit  it ;  but  the 
day  of  Christ's  coming  in  his  Jcingdom  of  glory  as  a  King.  Again,  the  Greek  word 
paradeisos  (paradise)  occurs  in  26  places  in  the  Greek  Old  Testament  Scriptures ;  and  is 
translated  in  the  English  Authorised  Version,  garden  in  22  places,  forest  1  place,  orchard 
1  place,  Eden  1  place,  untranslated  1  place.  In  20  of  these  places  where  it  is  translated 
garden,  besides  1  place  where  it  is  translated  Eden,  it  has  reference  to  the  garden  of  Eden, 
(see  Gen.  ii.  8,  9,  10,  15,  16 ;  iii.  1,  2,  3,  8,  8,  10,  23,  24 ;  xiii.  10.  Is.  li.  3,  3.  Ezek. 
xxviii.  13 ;  xxxi.  8,  8,  9).  In  the  Greek  New  Testament,  paradeisos  (paradise)  occurs 
in  2  places,  besides  the  present ;  in  2  Cor.  xii.  4,  where  the  Apostle,  after  referring  '  to 
visions  and  revelation*  '  (v.  1),  which  he  was  favoured  with,  refers  to  a  revelation  which  he 
had  '  fourteen  years  '  before,  where  he  was  '  caught  up  (up  is  not  in  text)  to  the  third  heaven,' 
'  into  paradise,'  and  in  a  state  of  ecstasy  as  it  were,  that  he  could  hardly  tell  whether  he  was 
hi  the  body  or  out  of  it,  he  '  heard  unspeakable  words ;  which  it  is  not  lawful  (possible)  for 
a  man  to  utter.'  This  was  when  he  was  in  a  living  body.  Again,  Rev.  ii.  7,  '  To  him 
that  overcometh  will  I  give  to  eat  of  the  tree  of  life  which  is  in  the  midst  of  the  paradise  of 
God ' :  clearly  referring  to  the  '  New  heaven,'  and  the  '  New  earth,'  with  its  '  pure  river  of 
water  of  life,'  and  '  tree  of  life,'  for  the  Saints  of  God  in  their  Resurrection  state,  of  which 
the  garden  (or  paradise)  of  Eden,  with  its  ''tree  of  life,'  was  a  type  (Rev.  xxi.  1,  xxii.  1,  2). 
In  no  place  in  the  Old  or  New  Testament  Scriptures  is  the  word  paradise  used  with 
reference  to  the  place  of  the  dead  ;  it  was  used  by  the  Jews  in  later  years,  as  the  place  of  the 
righteous  dead  of  Abraham's  seed,  and  as  synonymous  with  Abraham's  bosom ;  but  this 
opinion  was  derived  by  them  from  tradition,  not  from  the  word  of  God.  Now  it  could 
hardly  be  called  a  reward,  for  Our  Lord  to  have  assured  the  thief,  that  he  would  be  with 
him  that  day  in  Hades,  the  place  of  the  dead,  or  gravedom,  to  which  he  himself  would 
necessarily  go  that  day,  as  well  as  the  thieves ;  but  it  would  be  the  greatest  promise,  that 
the  Saviour  could  give  him,  when  he  said  to  him:  'thy  request  is  granted,  "  this  day" 
which  you  refer  to,  when  I  shall  come  in  my  kingdom  of  glory ;  thou  shalt  be  with  me,'  in 
'  the  paradise  of  God,'  referred  to  in  Rev.  ii.  7 ;  where  a  living,  or  resurrection  body  is 
implied  as  essential,  to  '  eat  of  the  tree  of  life.1 


(5)  ABSENT  FROM   THE  BODY  AND  PRESENT  WITH  THE  LORD  (see  2  Cor.  v.  8,  Part  V., 
Section  17). 

(6)  i.  PET.  », 

3  18  For  Christ  also  hath  once  suffered  for  sins,  .  .  .  that  he  might  bring  us  to  God, 
being  put  to  death  in  the  flesh,  but  quickened  by  the  Spirit :  19By  which  also  he 
went  and  preached  unto  the  spirits  in  prison ;  20which  sometime  were 
disobedient,  when  once  the  longsufferiug  of  God  waited  in  the  days  of  Noah, 


THE  MORTALITY   OF   MAN.  ]21 

while  the  ark  was  a  preparing,  wherein  few,  that  is,  eight  souls  were  saved  by 
water '  (i.e.  by  the  water  floating  them,  and  thus  delivering  them  from  drown- 
ing). 2"  The  like  figure  whereunto  even  baptism  (i.e,  the  baptism  of  the 
Holy  Spirit,  of  which  water  was  a  type)  doth  also  now  save  us  ...  (the 
answer  of  a  good  conscience  toward  God),  by  the  resurrection  of  Jesus 
Christ.' 

Note. — In  this  passage  St.  Peter  is  referring  to  God's  forbearance  with  the  sinners  of  the 
antediluvian  world,  as  also  to  Christ's  suffering  for  sinners  under  the  New  Testament.  In 
Gen.  vi.  5  we  read,  '  God  saw  that  the  wickedness  of  man  was  great  in  the  earth,  and  that 
every  imagination  of  the  thoughts  of  his  heart  was  only  evil  continually.1  3 '  And  the  LORD 
said,  My  Spirit  shall  not  always  strive  with  man,  .  .  .  his  days  shall  be  an  hundred  and 
twenty  years  '  (i.e.  for  repentance).  7 '  And  the  LORD  said,  I  will  destroy  man  whom  I  have 
created,  from  the  face  of  the  earth.'  The  Apostle  then  refers  to  the  sufferings  of  Christ  for 
sin  (ver.  18) :  '  Christ  also  hath  once  suffered  for  sins,  the  just  for  the  unjust,  that  he  might 
bring  us  to  God,  being  put  to  death  in  the  flesh,  but  quickened  (i.e.  made  alive)  by  the  Spirit : 
wBy  which  (lit.  in  which)  also  he  went  and  preached  unto  the  spirits  in  prison ;  20Which 
sometime  (i.e.  long  ago)  were  disobedient,  when  once  the  long-suffering  of  God  ivaited  in  the 
days  of  Noah,  while  the  ark  ivas  a  preparing.1  Christ  could  not  have  gone  and  preached  to 
those  disobedient  spirits  after  his  death,  for  his  soul  was  distinctly  said  to  have  gone  to 
Hades  (or  gravedom,  or  the  state  or  place  of  the  dead,  Acts  ii.  31) :  to  which  also  the  souls  of 
the  thieves  went  the  same  day.  In  no  place  in  the  Old  or  New  Testament  Scriptures  is  the 
spirit  of  either  good  or  bad  men  said  to  go  to  Hades  after  death,  but  always,  figuratively,  to 
God  who  gave  it,  as  Christ  said  (Luke  xxiii.  46),  '  Father,  into  thy  hands  I  commend  my 
Spirit  (or  breath,  i.e.  life)  :  and  having  said  thus,  he  gave  up  the  ghost '  (lit.  he  breathed  out). 
Again,  in  Mark  xv.  37,  '  Jesus  cried  with  a  loud  voice,  and  gave  up  the  ghost '  (lit.  breathed 
out).  And,  Matt,  xxvii.  50,  '  Jesus,  when  he  had  cried  again  with  a  loud  voice,  yielded  up 
the  ghost '  (lit.  spirit  or  breath,  i.e.  life).  Again,  Stephen  said  (Acts  vii.  59),  '  Lord  Jesus, 
receive  my  spirit  (or  breath,  i.e.  life).  c°And  when  he  had  said  this,  he  fell  asleep.1  Again, 
St.  Peter  tells  us,  that  these  disobedient  spirits  were  in  prison ;  just  as  prisoners,  who  have 
committed  crime,  are  kept  in  prison,  or  under  guard,  till  the  day  of  their  trial  and  punish- 
ment :  as  in  Jude  6,  '  The  angels  which  kept  not  their  first  estate  ...  he  hath  reserved  in 
everlasting  chains  under  darkness  unto  the  judgment  of  the  great  day.1  .Now  it  was 
through  the  preaching  of  Noah,  who  is  called  '  a  preacher  of  righteousness '  (2  Pet.  ii.  5), 
that  the  Divine  Spirit  of  Christ  no  doubt  strove  with  those  disobedient  spirits,  as  already 
referred  to  (Gen.  vi.  3,  5),  and  when  the  Spirit  of  Christ  is  said  to  have  gone  and  preached 
to  them,  it  does  not  necessarily  imply  that  he  went  personally  and  preached  to  them,  any 
more  than  in  Eph.  ii.  17,  when  St.  Paul  said  that  Christ  '  came  and  preached  peace  to  you 
which  were  afar  off '  (i.e.  were  Gentiles),  '  and  to  them  that  were  nigh  (i.e.  were  Jeivs) ; 
for  the  Apostle  is  clearly  referring  to  himself  as  the  preacher,  and  those  who,  like  him, 
were  engaged  in  this  preaching,  under  the  guidance  of  the  Holy  Spirit  who  sent  them. 
But  there  is  here,  unmistakably  (v.  21),  a  reference  also  to  the  prophecies  that  were  to  be 
iulfilled  under  the  Messiah,  in  the  conversion  and  salvation  of  the  Gentile  world,  as  noted  in 
the  following  marginal  references  in  the  English  Authorised  Version  on  the  word  'prison  ' ; 
Is.  xlii.  6,  where  the  Messiah  was  promised  '  for  a  light  of  the  Gentiles ;  7To  open  the  blind 
eyes,  to  bring  out  the  prisoners  from  the  prison,  and  them  that  sit  in  darkness  out  of 
the  prison  house.1  And,  xlix.  9,  '  That  thou  mayest  say  to  the  prisoners  (i.e.  the  Gentile 
world),  '  Go  forth ;  to  them  that  are  in  darkness,  Shew  yourselves.'  And,  Ixi.  1,  '  The 
Spirit  of  the  LORD  God  is  upon  me ;  because  the  LORD  hath  anointed  me  to  preach  good 
tidings  unto  the  meek ;  he  hath  sent  me  to  bind  up  the  brokenhearted,  to  proclaim  liberty 
to  the  captives,  and  the  opening  of  the  prison  to  them  that  are  bound ;  2To  proclaim  the 
acceptable  year  of  the  LORD  ; '  And  which  latter  prophecy  the  LORD  read  in  the  synagogue  of 
Nazareth,  when  he  began  his  ministry,  adding  the  words,  '  This  day  is  this  Scripture  fulfilled 
in  your  ears  '  (Luke  iv.  21) :  whilst  St.  Paul  said,  that  he  himself  was  divinely  sent  to  the 
Gentiles.  '  To  open  their  eyes,  and  to  turn  them  from  darkness  to  light,  and  from  the  power  of 
Satan  unto  God,  that  they  may  receive  forgiveness  of  sins,  and  inheritance  among  them  which 
are  sanctified  by  faith  that  is  in  me  '  (Acts  xxvi.  18).  Now  from  the  destruction  of  the  ante- 
diluvian world,  till  the  coming  of  Christ,  the  Old  Testament  covenant  had  been  confined  to 
the  seed  of  Abraham;  but  when  Christ  had  suffered  for  sin,  and  burst  the  bands  of  death, 


122  THE  NEW  TESTAMENT. 

his  last  words  to  his  disciples  just  before  his  Ascension  were,  Matt,  xxviii.  19,  '  Go  ye 
therefore,  and  teach  all  nations,  baptising  them,  .  .  .  ""and  lo,  I  am  with  you  alivay,  even 
unto  the  end  of  the  world '  (or  age,  or  dispensation).  And,  Mark  xvi.  16,  '  He  that  believe th 
and  is  baptised  shall  be  saved  ;  but  he  that  believeth  not  shall  be  damned  '  (or  condemned). 
That  is,  All  in  Christ,  the  (rue  Ark,  shall  be  saved  (i.e.  in  the  day  of  judgment),  all  out  of 
Christ  (like  the  disobedient  spirits  in  the  days  of  Noah)  shall  perish. 


JESUS  CHKIST  .  .  .  WAS  CBUCIFIED,  DEAD,  AND  BURIED,  HE  DESCENDED  INTO 
If  ELL  '  (HADES). — (THE  APOSTLES'  CREED.) 


The  descent  of  Christ  into  hell  (Hades),  as  joined  on  to  the  words,  '  He  was 
'  buried,'  has  been  a  stumbling  block  to  many  Christians.  Bishop  Burnet,  in  his 
work  on  the  Articles,  states  (Art.  IV.) :  '  The  Article  in  the  Creed,  of  Christ's  descent 
1  into  hell,  is  mentioned  by  no  writer  before  Kuffin,  who  in  the  beginning  of  the  fifth 
1  century  does  indeed  speak  of  it ;  but  he  tells  us,  that  it  was  neither  in  the  Symbol 
1  (or  creed)  of  the  Roman,  nor  of  the  Oriental  churches ;  and  that  he  found  it  in  the 
'  symbol  (or  creed)  of  his  own  church  at  Aquileia.  But  as  there  was  no  other  article 
'  in  that  symbol  that  related  to  Christ's  burial :  so  the  words  .  .  .  very  naturally 
'  signify  burial.  And  Kuffin  himself  understood  these  words  in  tliat  sense.  .  .  . 
1  When  it  was  put  in  the  Creed  that  carries  Athanasius's  name,  though  made  in  the 
'  sixth  or  seventh  century,  the  word  was  changed  to  hades  or  hell :  but  yet  it  seems 
'  to  have  been  understood  to  signify  Christ's  burial,  there  being  no  other  word  for  it 
1  in  that  Creed.  Afterwards  it  was  put  into  the  symbol  (or  creed)  of  the  Western 
'  Church  ...  it  is  plain  that  the  use  of  it  in  the  Creed  is  not  very  ancient,  nor 
'  universal.'  It  has  been  supposed  that  some  copyist,  seeing  it  in  the  Athanasian 
Creed,  and  not  noticing  that  there  was  no  other  word  for  Christ's  burial  in  that 
creed  but  it,  inserted  it  in  the  Apostles'  Creed  in  addition  to  the  words  '  he 
was  buried,'  and  it  has  ever  since  remained  in  that  Creed.  Hades  has  already 
been  referred  to  in  this  work,  as  '  the  state  or  place  of  the  dead,  gravedom ' ;  and  it 
is  a  most  poiverful  and  unanswerable  argument  in  favour  of  this  assertion,  as  the 
teaching  of  Scripture,  from  cover  to  cover,  that  there  is  not  any  instance  in  the  Old 
or  New  Testament  Scriptures  of  any  person  who  was  raised  from  the  dead,  having 
any  consciousness  of  any  existence  in  soul  or  body  or  spirit,  in  the  intermediate  state, 
or  Hades. 


PART    V. 


THE    SUMMARY. 


1.  In  the  Preface  and  Introduction  of  this  work,  the  Biblical  meaning  of  the 
Hebrew  word  Nephesh  (soul),  as  translated  in   the  Greek  Versions  of   the  Old 
Testament  Scriptures  by  the  word  Psukee,  and  in  the  Latin  by  the  word  Anima, 
has  been  pointed  out ;  as  also  the  meaning  of  the  word  Psukee  in  the  New  Testa- 
ment, as  translated  by  the  word  Anima  in  the  Latin  Versions ;  the  word  Anima 
being  derived  from  the  Greek  word  Anemos  (wind,  or  air,  or  breath),  and  signifying 
that  all  Creatures  that  live  by  air  or  breath,  whether  they  be  Man  or  the  Lower 
Animals,  are  called  Animce  (souls).     It  has  also  been  shown  (page  1),  that  before  the 
mention  of  man  being  created  a  living  soul,  the  Hebrew  word  Nephesh  (soul)  is 
applied  to  the  living  creatures  which  the  waters  brought  forth,  as  also  to  the  living 
creatures  which  the  earth  brought  forth,  in  the  forms  of  '  cattle,'  '  creeping  things,' 
and  '  beasts  of  the  earth  ' ;  whilst  in  the  first  thirteen  places  where  Nephesh  (soul) 
occurs  in  the  Old  Testament,  it  is  in  ten  of  these  places  applied  to  the  Lower 
Animals.     But  this   fact,  that   the   word  Nephesh   (soul)  in  the  Hebrew  text  is 
applied  to  the  Lower  Animals  as  well  as  to  Man,  is  not  to  be  gathered  from  the  text 
of  the  English  Authorised  Version  by  ordinary  readers ;  and  this  is  the  consequence 
of  a  grave  error  011  the  part  of  the  Translators,  in  using  a  variety  of  other  words  as 
the  translation  of  Nephesh,  instead  of  adhering  to  the  word  soul,  or  from  not  noti- 
fying any  departure  from  it,  by  a  marginal  reading  of  the  word  svtd  ;  so  that  out  of 
twenty-nine  places  where  the  word  Nephesh  is  used  with  reference  to  the  Lower 
Animals,  in  the  Old  Testament,  it  is  translated  only  in  tivo  places  by  soul,  and  in 
two  places  life  (marg.  soul),  and  in  the  remaining  twenty- five  places  by  other  words 
without  any  marginal  reading  of  soul  (see  pages  1,  2). 

But  these  observations  on  the  word  Nephesh  (soul),  as  applied  to  the  Lower 
Animals  as  well  as  to  Man,  must  not  be  supposed  to  imply  that  they  possess  the 
same  facilities  or  powers  in  a  like  degree  ;  for  Man  was  made  in  the  image  of  God, 
and  was  gifted  with  the  powers  of  Reason  for  knowing  and  choosing  what  was  right, 
and  avoiding  what  was  wrong,  as  Divinely  revealed  to  him  ;  a  power  which  was 
not  given  to  the  Lower  Animals.  Hence  Man  was  naturally  held  responsible  for  all 
his  acts,  and  was  to  receive  reward  or  punishment  in  accordance  with  his  obedience 
or  disobedience  of  the  Divine  precepts. 

2.  But  Scripture  further  shows,  that  Man  and  the  Lower  Animals  are  not  only 
dependent  upon  air  or  breath  for  their  existence,  but  also  upon  blood ;  for  we  read, 
Gen.  ix.  4,  '  flesh  with  the  life  (lit.  the  soul)  thereof,  which  is  the  blood  thereof,  shall 
ye  not  eat.'     And,  Lev.  xvii.  11,  '  the  life  (lit.  the  soul)  of  the  flesh  is  in  the  blood : 


124  THE  SUMMARY. 

13'  the  blood  .  .  .  }4it  is  the  life  (lit.  the  soul)  of  all  flesh  ;  the  blood  of  it  is  for  the 
life  lit.  the  soul)  thereof  .  .  .  for  the  life  (lit.  the  soui)  of  all  flesh  is  the  blood  thereof : ' 
And,  Deut.  xii.  23,  '  eat  not  the  blood  :  for  the  blood  is  the  life  (lit.  the  soul) ;  and  thou 
mayest  not  eat  the  life  (lit.  the  soul)  with  the  flesh.'  Now  from  these  passages  it 
must  be  clear,  that  the  existence  of  the  living  soul  depends  upon  the  blood  as  well 
as  upon  the  breath,  in  a  living  Organism  or  body,  so  that  when  the  blood  ceases  to 
circulate  in  Man  ov  in  the  Lower  Animals,  all  the  faculties  and  poiuers  of  soul  and 
body  necessarily  cease.  But  how  could  this  Biblical  truth,  so  distinctly  stated  in 
these  passages,  be  gathered  from  the  text  of  the  English  Authorised  Version,  when 
the  Translators  have  in  each  of  these  seven  quotations  substituted  life  as  the  trans- 
lation of  Nephesh  (soul)  without  any  marginal  note  of  the  fact  ? 

3.  Again,  in  the  Sacrifices  appointed  under  the  Old  Testament  dispensation,  the 
soul  of  the  Animal  was  to  be  poured  out  for  the  sold  of  Man,  as  in  the  seven  passages 
referred  to  in  the  preceding  Section.     And  so,  in  the  sacrifice  offered  by  Christ  upon 
the  cross  for  the  sins  of  man,  it  was  prophesied,  that  his  soul  was  to  be  offered  and 
poured  out  unto  death  :  Is.  liii.  10,  '  when  thou  shalt  make  his  soul  an  offering  for 
sin,  HHe  shall  see  of  the  travail  of  his  soul,  and  shall  be  satisfied  :    12Therefore 
will  I  divide  him  a  portion  with  the  great,  and  he  shall  divide  the  spoil  with  the 
strong  :  because  he  hath  poured  out  his  soul  unto  death.'     Now  could  any  English 
reader  gather  from  the  following  eight  quotations,  from  the  New  Testament  in  the 
English  Authorised  Version,  that  these  prophecies  were  literally  fulfilled,  according 
to  the  words  of  this  prophecy  ?     They  might  believe  that  Christ's  life,  or  that  his 
blood  was  poured  out,  but  not  his  soul.     Now  the  words  of  our  Lord  in  Matt.  xx.  28, 
are  explicit  in  the  Greek,  '  the  Son  of  man  came  ...  to  give  his  life  (lit.  his  soul)  a 
ransom  for  many.'     And,  Mark  x.  45,  '  the  Son  of  man  came  ...  to  give  his  life 
(lit.  his  soul)  a  ransom  for  many.'     And,  John  x.  11,  '  the  good  shepherd  giveth  his 
life  (lit.  his  soul)  for  the  sheep.     15I  lay  down  my  life  (lit.  my  soul)  for  the  sheep. 
J7I  lay  down  my  life  (lit.  my  soul),  that  I  might  take  it  again.'      xv.  13,  '  Greater 
love  hath  no  man  than  this,  that  a  man  lay  down  his  life  (lit.  his  soul)  for  his 
friends.'     And  1  John  iii.  16,  '  he  laid  down  his  life  (i.e.  his  soul)  for  us :  and  we 
ought  to  lay  down  our  lives  (lit.  our  souls)  for  the  brethren.'     But  how  could  this 
Biblical  truth,  so  distinctly  stated  in  the  prophecy  of  Isaiah,  that  the   Messiah 
should  pour  out  his  soul  unto  death,  be  gathered  from  these  eight  passages   in 
the  English  Authorised  Version,  where  the  Translators  have,  in  each  of  them,  sub- 
stituted the  translation  life  for  soul,  without  any  marginal  notice  of  it  ?  (see  page  12.) 
Hence  the  popular  opinion,  that  Christ's  soul  was  not  poured  out  unto  death,  as  being 
incapable  of  death ;  some  affirming  that  it  went  after  death  to  happiness  in  heaven ; 
others  supposing  that  it  went  to  happiness  after  death  to  that  part  of  Hades,  reserved, 
as  they  hold,  for  the  souls  of  the  righteous ;  others  affirming  that  it  went  to  Paradise 
•with  the  soul  of  the  penitent  thief,  for  which  there  is  no  authority  in  Scripture  ;  whilst 
others  affirmed  that  it  went  to  another  part  of  Hades  ;  in  which  the  spirits  which 
were  disobedient  in  the  days  of  Noah  were  imprisoned,  and  '  pi  cached  to  them  '  as 
supposed  by  them  to  be  referred  to  in  1  Pet,  iii.  16  ;  but  in  no  case  did  they  accept 
the  fact,  that  it  teas  'poured  out  unto  death ' ;  though  it  is  distinctly  stated  in  each 
of  these  New  Testament  quotations  in  the  use  of  the  Greek  word  Psukee. 

4.  Again,  in  the  following  THIRTEEN  quotations — Lev.  xix.  28,  xxi.  1,  11,  xxii.  4 ; 
Numb.  v.  2,  vi.  6,  11,  ix.  6,  7,  10,  xix.  11,  13 ;  Hag.  ii.  13  (see  page  9),  the  Trans- 
lators of  the  English  Authorised  Version  have  rendered  the  Hebrew  word  Nephesh 
by  the  words,  the  dead  in  5  places,  dead  body  (4),  body  (i.e.  dead)  (3),  body  (soul  of)  1, 
clearly  showing  that  the  death  of  man  implies,  not  only  {he  death  of  the  body,  but 
also  the  death  of  the  soul,  and  of  every  part,  and  power,  and  faculty,  of  soul  and 
body,  till  his  Resurrection,  or  Resuscitation  at '  the  last  day'     But  how  could  this 
great  truth  be  gathered  by  ordinary  readers  from  these  quotations,  in  the  text  of 


THE    SUMMARY.  125 

the  English  Authorised  Version,  when  the  Translators  have  used  other  words  as- 
the  translation  of  the  Hebrew  word  Nephesh  (soul),  without  any  marginal  intima- 
tion that  the  words  '  body  '  and  '  dead  body '  and  '  the  dead '  are  substituted  for  the 
translation  soldi 

There  is  a  similar  description  of  the  complete  destruction  of  man  in  soul  and 
body  by  death,  in  the  figurative  description  of  a  forest ;  Is.  x.  16,  '  Therefore  shall 
the  Lord  .  .  .  send  ...  a  burning  like  the  burning  of  a  fire.  .  .  .  17And  it  shall 
burn  and  devour  his  thorns  and  his  briers  in  one  day;  18And  shall  consume  the 
glory  of  his  forest,  and  of  his  fruitful  field,  both  soul  and  body  : ' 

5.  Again,  in  the  three  hundred  and  ninety  quotations  from  the  English  Authorised 
Version  of  the  Old  and  New  Testament  Scriptures  (see  pages  7-19,  30,  31),  all 
which  quotations  have  reference  to  Nephesh  and  Psukee  (the  soul)  as  taken  away 
by  death,  or  as  preserved  from  being  taken  away  by  death,  and  which  quotations 
form  a  large  portion  of  the  eight  hundred  and  twenty-nine  places  in  which  the 
words  Nephesh  and  Psukee  occur  in  the  Old  and  New  Testament  Scriptures  as- 
applied  to   Man:    the   English   Translators   have   greatly   obscured  the  Biblical 
teaching  in  these  passages  by  substituting  in  one  hundred  and  ninety  places  other 
words  as  the  translation  of  Nephesh  and  Psukee  (such  as  life)  with  only  12  marginal 
readings  of  soul  in  these  places  ;  whilst  the  translation  soul  is  used  only  in  188  of 
these  quotations.     But  if  the  word  soul  had  been   used   in  each    of   these   190 
quotations,  as  the  translation  of  Nephesh  and  Psukee,  it  ought  to  be  apparent  to 
every  unprejudiced  reader  that  in  man,  who   is   a   soul,  and  is  called  a  soul  in 
Scripture,  dependent  upon  breath  and  blood  for  his  life ;  there  must  necessarily, 
at  his  death,  be  the  cessation  of  all  the  faculties  and  powers  of  sold  and  body. 

6.  Again,  in  Section  (F),  pp.  30,  31,  Nephesh  (soul)  is  said  in  six  places  to  go  to 
Sheol  (Hades)  after  death,  which  is  translated  in  the  English  Authorised  Version 
in  these  places  by  the  words  hell,  hell  (grave),  grave,  grave  (hell) ;  and  in  six  places 
to  Shakath,  which  is  translated  in  these  places  by  the  word  pit,  pit  of  corruption, 
grave ;  and  to  Shooagh  (the  pit)  in  one  place ;  and  to  Doornail  (silence)  in  one,  place ; 
and  in  the  New  Testament,  Psukee  (the  soul)  is  said  to  go  to  Hades  in  two  places, 
when  it  is  translated  hell.     Now  from  these  passages  it  must  be  clear  to  any  unpre- 
judiced reader  that  sold  and  body  go  to  the  same  place  after  death,  and  that  place  is 
Gravedom,  or  the  state  or  place  of  the  dead. 

7.  Again,  the  Hebrew  word  Sheol  (Hades),   to  which  the  soul  is  said  to  go- 
after  death,  occurs  in  sixty-five  places  in  the  Old  Testament  Scriptures ;  in  thirty 
places  it  is  translated  in  the  English  Authorised  Version  the  grave,  in  three  places 
the  pit ;  hell  in  twenty-nine  places,  and  hell  (the  grave)  in  four  places,  grave  (hell) 
one  place  ;  and  is  described  as  the  place  of  death,  of  darkness  and  silence,  to  which 
man  descends  after  death  in  sold  and  body  (see  the  quotations  in  Part  II.,  p.  33) ; 
as  a  place  of  corruption,  in  which  the  beauty  of  man  is  said  to  consume  or  waste 
away ;  a  place  where  worms  are  said  to  be  -sunder,  and  above,  and  feed  on  those 
there ;  the  dust  where  man  is  said  to  lie,  down  and  sleep  till  the  Eesurrection ;  a 
place  where  there  is  no  work,  nor  device,  nor  knowledge,  nor  wisdom ;  no  power 
of  remembering  God,  or  praising  him,  nor  of  declaring  his  truth,  a  state  in  which 
all  man's  thoughts  perish,  and  in  many  places  in  Scripture,  contrasted  on  that 
account  with  the  land  of  tJie  living.     What  can  such  a  place  or  state  be  called,  to 
which  all  men,  good  or  bad,  go  after  death,  but  Gravedom  ? 

In  this  sense  must  the  word  Hades  be  accepted  in  each  of  the  eleven  places  in 
the  New  Testament,  where  it  occurs ;  and  where  it  is  translated  in  the  English 
Authorised  Version  by  the  words  hell,  grave  (hell),  hell  (grave)  (see  page  40). 

It  was  therefore  a  serious  error  on  the  part  of  the  Translators  of  the  English 
Authorised  Version  to  have  used  the  word  hell  as  the  translation  of  the  Hebrew 
and  Greek  words  Sheol  and  Hades,  in  the  Old  and  New  Testament  Scriptures ; 


120  THE   SUMMARY. 

which,  according  to  the  popular  meaning  of  the  word,  is  ever  associated  with  the 
hell  and  hell  fire  of  Gehenna,  referred  to  in  the  New  Testament  by  our  Lord ;  the 
word  Gehenna  never  occurring  in  the  Hebrew  text  of  the  Old  Testament  Scriptures, 
except  as  '  the  Valley  of  Hinnom.'  The  words  Sheol  (Hades),  and  Gehenna  are 
completely  different  in  their  character;  in  Sheol  (Hades)  all  men  are  said  to 
sleep  alike,  the  wicked  resting  there  from  their  troubles  till  the  Eesurrection,  but 
without  hope  ;  the  righteous  resting  there  '  in  sure  and  certain  hope  of  the  Eesurrec- 
tion to  eternal  life ' ;  whilst  Gehenna  is  referred  to  as  the  place  of  punishment,  for 
the  lost,  and  is  frequently  associated  with  fire. 

8.  In  the  English  Revised  Version  the  Hebrew  word  Sheol  is  inserted  in  every 
place  but  three,  where  it  occurs  in  the  Hebrew  text  of  the  Old  Testament  Scriptures, 
either  in  the  text  untranslated,  or  in  the  margin  when  any  translation  of  it  is 
adopted  in  the  text  (see  page  36) ;  whilst  the  word  hell,  as  the  translation  of  Sheol, 
has  been  expunged  from  the  Old  Testament  text,  except  in  the  following  fourteen 
places :  Is.  xiv.  9,  11,  15,  xxviii.  15,  18,  Ivii.  9  ;  Ezek.  xxxi.  15, 16, 17,  xxxii.  21,  27 ; 
Amos  ix.  2  ;  Jonah  ii.  2  ;  Hab.  ii.  5 ;  and  Is.  v.  14  (hell,  marg.  the  grave) ;  but  in 
all  these  places  there  is  a  marginal  reading  of  Sheol,  which  should  be  a  great  help 
to  any  English  reader,  in  understanding  the  Biblical  meaning  of  the  word :  still  the 
translation  would  have   been   more  complete  had  the  word  hell  been  completely 
removed,  and  Sheol,  even  untranslated,  substituted  in  every  place  where  the  word 
occurs  in  the  Old  Testament  Scriptures,  as  has  been  done  in  the  American  Revised 
Version.    In  the  New  Testament  of  both  these  Versions,  Hades  has  been  inserted 
in  the  text,  untranslated,  in  ten  out  of  the  eleven  places  where  the  word  occurs,  and 
death,  without  a  marginal  note,  in  one  place  (1  Cor.  xv.  55) ;  and  it  would  have 
been  a  great  help  to  an  English  reader  of  the  Old  Testament  Scriptures  if  the  Trans- 
lators of  both  these  Revised  Versions  had  given  a  marginal  reading  of  soul  whenever 
they  had  adopted  any  other  word  as  the  translation  of  Nephesh,  as  they  have  done 
in  the  New  Testament.     The  Latin  Bibles  of  the  Western  Church  have  uniformly 
used  Infernus  or  Inferus,  as  the  translation  of  Sheol  and  Hades,  except  in  Hos.  xiii.  14, 
where  they  have  translated  it  mors  (death). 

9.  In  Part  III.  there  is  a  reference  to  Spirit  in  man,  either  as  breath  breathed 
out  by  the  lungs,  or  as  the  thoughts,  desires,  or  affections  of  man  breathed  out  of  the 
mind,  neither  of  which  can  exist  independent  of  a  living  Organism  or  body.    The 
ideas  of  things  around  being  momentarily  conveyed  to  the  mind  or  brain  by  means 
of  the  five  senses  of  seeing,  hearing,  touching,  tasting,  smelling,  through  the  nerves, 
as  in  the  Telephone :  from  which  spring  momentarily  the  thoughts,  desires,  and 
affections  which  are  manifested  from  time  to  time  as  the  spirit  of  the  man,  for  good 
or  for  evil  &c.,  and  which  naturally  cease  at  death,  when  the  brain,  the  nerves,  and 
the  senses  of  the  body  have  been  deprived  of  life  and  power,  but  which  will  re-appear 
in  the  man  on  his  Ee-Creation,  or  Resurrection. 

10.  In  Part  IV.  there  are  924  quotations  from  the  Old  Testament  Scriptures 
under  77  Sections  of  Hebrew  words,  in  which  the  complete  extinction  of  man  by 
death  is  referred  to  under  the  translations  destroy,  cut  off,  consume,  devour,  perish, 
swallow  up,  cut  down,  put  out,  extinguish,  quench,  make  an  end  of  (see  pages  69-95). 
Also  116  quotations  where  man  is  said  to  be  non-existent  after  death  ;  to  be  created 
from  dust,  is  called  dust,  is  said  to  return  to  dust,  to  sleep  in  dust,  and  to  rise  from 
dust.     Also  where  death  is  spoken  of  as  a  state  of  sleep,  or  unconsciousness  (see 
Sections  78-84,  pages  95-99).     Also  under  Section  85,  page  99,  where  there  are  50 
quotations  in  detail,  with  notes  explaining  the  facts  referred  to  in  each,  respecting 
the  complete  cessation  of  all  the  powers  and  faculties  of  mind  and  body  in  man  at 
death  till  the  Eesurrection. 


ON   THE  RESURRECTION.  127 

I.  THE   RESURRECTION   OF   THE   DEAD,   THE    GEEAT 
CENTRAL  HOPE  OF   THE   CHRISTIAN   CHURCH. 

I.  THE  Two  EESUERECTIONS. 

(1)  JOHN 

5  24  Verily,  verily,  I  say  unto  you,  He  that  heareth  my  word,  and  believeth  on  him 
that  sent  tne,  hath  everlasting  life,  and  shall  not  come  into  condemnation  ;  but 
is  passed  from  death  unto  life.  2'Verily,  verily,  I  say  unto  you,  The  hour  is 
coming,  and  noiv  is,  when  the  dead  (i.e.  the  spiritually  dead)  shall  hear 
the  voice  of  the  Son  of  God :  and  they  that  hear  shall  live. 

5  28  Marvel  not  at  this :  for  the  hour  is  coming,  in  the  which  all  that  are  in  the 
graves  shall  hear  his  voice,  29And  shall  come  forth ;  they  that  have  done 
good,  unto  the  resurrection  of  life  ;  and  they  that  have  done  evil,  unto  the 
resurrection  of  damnation  (i.e.  condemnation). 

Note. — In  the  first  of  these  passages,  our  Lord  affirms  that  the  power  of  Resurrection 
is  committed  unto  him  as  the  Son  of  God ;  First,  in  raising  from  spiritual  death,  to  spiritual 
life,  in  this  world,  all  those  who  '  hear  the  voice  of  tlie  Son  of  God,1  and  believe  on  him  that 
sent  him  :  as  we  read,  Eph.  ii.  5,  '  Even  when  we  were  dead  in  sins,  hath  quickened  us 
together  with  Christ,  .  .  .  6And  hath  raised  us  up  together,  and  made  us  sit  together  in 
heavenly  places  in  Christ.'  And,  Eph.  v.  14,  '  Wherefore  he  saith,  Awake  thou  that  sleepest, 
and  arise  from  the  dead,  and  Christ  shall  give  thee  light.'  And,  Col.  iii.  1,  '  If  ye  then  be 
risen  with  Christ,  seek  those  things  which  are  above,  where  Christ  sitteth  on  the  right  hand 
of  God.  3For  ye  are  dead  (i.e.  to  sin),  and  your  life  is  hid  with  Christ  in  God.'  This  first 
Resurrection,  then,  is  a  resurrection  from  death  to  spiritual  life,  now,  in  this  world.  There 
is  a  reference  to  this  Resurrection,  Rev.  xx.  6,  where  it  is  said,  '  Blessed  and  holy  is  he  that 
hath  part  in  the  first  Resurrection:  on  such  the  second  death  hath  no  power.' 

In  the  second  of  these  passages  Christ  declares,  that  he  not  only  has  the  power  of  raising 
all  who  believe  in  him  to  spiritual  life  here  in  this  world ;  but  he  has  also  the  power  of 
raising  from  their  graves  all  those  who  are  in  the  state  of  death  ;  who  on  hearing  his  voice 
'  shall  come  forth,1  when  they  will  be  separated,  as  they  have  done  good  or  evil,  to  the 
Resurrection  of  life  or  to  the  Resurrection  of  condemnation.  This  Resurrection  has  not  yet 
taken  place,  nor  does  our  Lord  here  tell  us  when  it  shall  be  ;  but  he  tells  us  that  when  it  does 
take  place,  all  men,  good  and  evil,  shall  come  forth :  implying  that  none  will  be  left  behind ; 
which  Resurrection  must  necessarily  close  the  present  dispensation,  and  the  probation  of  all 
men.  These  words  of  our  Lord  distinctly  exclude  the  idea  of  any  Rapture  of  the  Saints 
before  the  General  Resurrection  here  referred  to. 


(2)  THE  SEPARATION  OF  ALL,  AT  THE  END  OF  THE  WORLD,  FOR  ETERNAL  REWARD  OR 
PUNISHMENT. 

MAT. 

13  24  The  kingdom  of  heaven  is  likened  unto  a  man  which  sowed  good  seed  in  his  field : 
2  'But  while  men  slept,  his  enemy  came  and  sowed  tares  among  the  wheat,  and 
went  his  way.  26But  when  the  blade  was  sprung  up,  and  brought  forth  fruit, 
then  appeared  the  tares  also.  27So  the  servants  .  .  .  came  and  said  unto 
him,  Sir,  didst  not  thou  sow  good  seed  in  thy  field  ?  from  whence  then  hath 
it  tares?  28He  said  unto  them,  An  enemy  hath  done  this.  The  servants  said 
unto  him,  Wilt  thou  then  that  we  go  and  gather  them  up  ?  29But  he  said,  Nay; 
lest  while  ye  gather  up  the  tares,  ye  root  up  also  the  wheat  with  them.  30Let 
both  grow  together  until  the  harvest :  and  in  the  time  of  harvest  I  will  say  to 
the  reapers,  Gather  ye  together  first  the  tares,  and  bind  them  in  bundles  to 
burn  them  :  but  gather  the  wheat  into  my  barn.  39the  harvest  is  the  end  of 
the  world;  and  the  reapers  are  the  angels.  40As  therefore  the  tares  are 


128  THE  NEW   TESTAMENT. 

gathered  and  burned  in  the  fire ;  so  shall  it  be  in  the  end  of  this  world. 
4lThe  Son  of  Man  shall  send  forth  his  angels,  and  they  shall  gather  out 
of  his  kingdom  all  things  that  offend,  and  them  which  do  iniquity ;  4-And 
shall  cast  them  into  a  furnace  of  fire  :  there  shall  be  wailing  and  gnashing  of 
teeth.  43Then  shall  the  righteous  shine  forth  as  the  sun  in  the  kingdom  of 
their  Father. 

47 Again,  the  kingdom  of  heaven  is  like  unto  a  net,  that  was  cast  into  the  sea,  and 
gathered  of  every  kind  :  4sWhich,  when  it  was  full,  they  drew  to  shore,  and  sat 
down,  and  gathered  the  good  into  vessels,  but  cast  the  bad  away.  4!>So  shall  it 
be  at  the  end  of  the  world :  the  angels  shall  come  forth,  and  sever  the 
wicked  from  among  the  just.  "°And  shall  cast  them  into  the  furnace  of  fire  : 
there  shall  be  wailing  and  gnashing  of  teeth. 

Note. — These  parables  (of  the  Tares,  and  Draw-net)  plainly  affirm,  that  there  will  be  no 
separation  of  the  righteous  or  unrighteous  for  final  reward  or  punishment  till  the  end  of 
the  world  (or  age,  or  dispensation) ;  when  the  Son  of  Man  shall  send  his  Angels  (in  the 
parable  of  the  tares),  to  gather  first  the  tares  into  bundles  to  burn  them ;  or  as  it  is  explained 
by  our  Lord  (v.  41),  '  they  shall  gather  out  of  his  kingdom  all  things  that  offend,  and  them 
which  do  iniquity  ;  4*And  shall  cast  them  into  a  furnace  of  fire  :  there  shall  be  wailing  and 
gnashing  of  teeth.  *3Then  (implying  not  till  then)  shall  the  righteous  shine  forth  as  the  sun  in 
the  kingdom  of  their  Father.'  The  words  of  our  Lord  in  these  two  parables  practically  exclude 
the  possibility  of  any  Rapture  of  the  Saints  before  the  General  Resurrection  of  all  men. 


(3)  THE  RESURRECTION  OF  ALL  MEN,  AT  THE  LAST  DAY. 

JOHN 

6  39  And  this  is  the  Father's  will  which  hath  sent  me,  that  of  all  which  he  hath  given 
me  I  should  lose  nothing,  but  should  raise  it  up  again  at  the  last  day. 
40And  this  is  the  will  of  him  that  sent  me,  that  every  one  which  seeth  the 
Son,  and  believeth  on  him,  may  have  everlasting  life  :  and  /  ivill  raise 
him  up  at  the  last  day.  4>No  man  can  come  to  me,  except  the  Father 
which  hath  sent  me  draw  him :  and  /  will  raise  him  up  at  the  last 
day.  54Whoso  eateth  my  flesh,  and  drinketh  my  blood,  hath  eternal  life  ;  and 
/  will  raise  him  up  at  the  last  day. 

12  48      He  that  rejecteth  me,  and  receireth  not  my  words,  hath  one  that  judgeth 
him  :  the  word  that  I  have  spoken,  the  same  shall  judge  him  in  the  last  day. 

Note. — In  the  first  of  these  passages,  Our  Lord  declares  in  unmistakable  words,  that 
believers  in  him  shall  be  raised  at  tJie  last  day ;  and  in  the  second  passage,  that  unbelievers 
shall  be  judged  at  the  last  day ;  clearly  implying,  that  neither  believers  nor  unbelievers  shall 
be  raised  till  that  day,  and  that  both  shall  be  raised  and  separated  the  same  day.  There  can 
therefore  be  no  reward  or  punishment  of  any  kind,  for  believers  or  unbelievers,  before  that 
day,  for  they  will  not  be  rewarded  or  punished  before  they  are  judicially  separated  the  one 
from  the  other ;  and  therefore  there  can  be  no  Rapture  of  the  Saints  till  that  day. 


(4)  THE  SON  OF  MAN  SHALL  COME  IN  HIS  GLORY,  WITH  HIS  ANGELS,  THEN  SHALL  HE 
REWARD  EVERY  MAN  ACCORDING  TO  HIS  WORKS. 


MAT. 


16  27  For  the  Son  of  Man  shall  come  in  the  glory  of  his  Father  with  his  angels  ; 
and  then  he  shall  reward  every  man  according  to  his  works.  (See,  also, 
Mark  viii.  38,  Luke  ix.  26.) 

Note.—Oux  Lord  here  distinctly  states,  as  in  chap.  xiii.  41,  49,  that  when  he  shall  come  in 
glory  (as  in  contrast  with  his  first  coming  in  humiliation),  that  {then  (implying  not  till  then) 
shall  he  reward  (i.e.  give  to)  every  man  according  to  his  works,'  as  they  are  good  or  bad ; 
implying,  that  every  man,  without  any  exception,  shall  then  be  judged  and  separated  for 
eternal  reward  or  punishment ;  and  as  that  time  has  not  yet  arrived,  for  the  tares  and  wheat 
are  still  both  growing  together,  and  are  to  grow  together  until  the  end  of  tJie  world,  so  we 


ON   THE   RESURRECTION.  129 

may  conclude,  that  when  this  separation  does  take  place,  any  other  judgment  or  separation 
at  any  later  date  would  be  both  impossible  and  irreconcilable  with  the  words  of  our  Lord 
The  words  of  our  Lord,  here,  would  clearly  exclude  any  Rapture  of  the  Saints  before  that 
day  of  the  General  Judgement. 


(5)  JOHN 

11  23      Jesus  saith  unto  her,  Thy  brother  shall  rise  again.    a4Martha  saith  unto  him, 
I  know  that  he  shall  rise  again  in  the  resurrection  at  the  last  day. 

Note. — The  only  comfort  that  Christ  gives  to  Martha  for  the  loss  of  her  brother  is,  '  Thy 
brother  shall  rise  again'  (see  1  Thess.  iv.  16,  17).  Martha  showed  her  faith  in  '  the 
Resurrection  at  the  last  day  ' ;  she  had  no  knowledge  of  any  Rapture  of  the  Saints,  but  at 
the  last  day,  as  was  taught  by  Christ  (see  Sect.  3,  John  vi.  39). 


(6)  THE  RESURRECTION  OF  THE  JUST. 

LUKE 

14  12  When  thou  makest  a  dinner  or  a  supper,  call  not  thy  friends,  nor  thy  brethren, 
neither  thy  kinsmen,  nor  thy  rich  neighbours ;  lest  they  also  bid  thee  again, 
and  a  recompense  be  made  thee.  13But  .  .  .  call  the  poor,  the  maimed,  the 
lame,  the  blind :  .  .  .  14for  they  cannot  recompense  thee  :  for  thou  shalt  be 
recompensed  at  the  resurrection  of  the  just. 

Note. — In  John  v.  28  their  reward  is  to  be  at  the  General  Resurrection  of  all.  In 
Matt.  xiii.  40-49,  '  at  the  end  of  the  world.'  In  John  vi.  39,  40,  44,  54,  '  at  the  last  day'  In 
Matt.  xvi.  27,  at  the  coming  of  the  Son  of  Man  in  glory,  '  with  his  angels.'1  In  Matt.  xix.  28 
(next  Section),  '  in  the  Regeneration  when  the  Son  of  Man  shall  sit  in  the  throne  of  his 
glory.'  Clearly  there  will  be  no  Rapture  of  the  Saints  before  that  day. 


(7)    MAT. 

19  28  Jesus  said  unto  them,  Verily  I  say  unto  you,  That  ye  which  have  followed 
me,  in  the  regeneration  when  the  Son  of  Man  shall  sit  in  the  throne  of 
his  glory,  ye  also  shall  sit  upon  twelve  throms,  judging  the  twelve  tribes 
of  Israel.  29And  every  one  that  hath  forsaken  houses,  or  brethren,  or  sisters, 
or  father,  or  mother,  or  wife,  or  children,  or  lands,  for  my  name's  sake, 
shall  receive  an  hundred-fold,  and  shall  inherit  everlasting  life.  And, 
Luke  xxii.  28,  Ye  are  they  which  have  continued  with  me  in  my  temptations. 
29And  I  appoint  unto  you  a  kingdom,  as  my  Father  hath  appointed  unto  me ; 
30That  ye  may  eat  and  drink  ...  in  my  kingdom,  and  sit  on  thrones  judging 
the  twelve  tribes  of  Israel. 

Note. — The  first  of  these  passages  contains  the  answer  of  our  Lord  to  his  disciples,  when 
they  asked  him  (ver.  27),  '  Behold,  we  have  forsaken  all,  and  followed  thee  ;  what  shall  we  have 
therefore  ?  '  Our  Lord's  reply  was  (ver.  28),  '  in  the  regeneration '  (that  is,  at  the  end  of  the 
world  (or  age),  at  the  last  day),  'when  the  Son  of  Man  shall  sit  in  the  throne  of  his  glory,' 
the  Israel  of  God  shall  be  judged  (or  discerned)  from  their  conformity,  whilst  here,  to  the 
teaching  of  our  Lord  and  his  Apostles,  as  set  forth  in  the  writings  of  the  New  Testament 
Scriptures ;  which  will  stand  forth  to  the  condemnation  of  those  who  have  rejected  the 
truths  contained  therein :  just  as  our  Lord  said,  with  reference  to  those  who  rejected  him, 
and  received  not  his  words,  '  the  word  that  /  have  spoken,  the  same  shall  judge  (i.e.  condemn) 
him  in  the  last  day  '  (John  xii.  48). 

In  this  sense  these  words  are  also  used  in  the  second  of  these  passages  (Luke  xxii.  28-30). 
The  greatest  honour  was  conferred  upon  the  Apostles  when  the  Lord  said  to  them  after  his 
Resurrection,  John  xx.  21 :  'as  my  Father  hath  sent  me,  even  so  send  I  you.  22And  when 
he  had  said  this,  he  breathed  on  them,  and  saith  unto  them,  Receive  ye  the  Holy  Ghost : 
23Whose  soever  sins  ye  remit,  they  are  remitted  unto  them  ;  and  whose  soever  sins  ye  retain, 
they  are  retained.'  The  Church  of  Christ  was  thus  '  built  upon  the  foundation  of  the 
apostles  and  prophets,  Jesus  Christ  himself  being  the  chief  corner  stone '  (Eph.  ii.  20)  ; 

K 


130  THE  NEW   TESTAMENT. 

A  greater  "honour  could  not  be  conferred  upon  the  Apostles,  than  their  being  used  by  Christ 
as  instruments  for  the  salvation  of  men,  and  the  world  judged,  as  they  accepted  or  rejected 
the  truths  proclaimed  by  them :  as  St.  Paul,  speaking  in  the  same  sense,  says  (1  Cor.  vi.  2), 
'  Do  ye  not  know  that  the  Saints  sliall  judge  the  world  ?  '  and  (ver.  3),  '  Know  ye  not  that 
we  shall  judge  angels '  (that  is,  fallen  angels,  who  are  condemned  in  our  writings,  as 
condemned  of  God).  It  is  '  in  the  regeneration,  when  the  Son  of  Man  shall  sit  in  the 
throne  of  Jiis  glory,1  that  the  righteous  '  shall  inherit  everlasting  life,'  but  not  till  that  day. 


(8)  MAT. 

24  29       Immediately  after  the  tribulation  of  those  days  shall  the  sun  be  darkened,  and  the 

moon  shall  not  give  her  light,  and  the  stars  shall  fall  from  heaven,  and  the 

powers  of  the  heavens  shall  be  shaken :  30And  then  shall  appear  the  sign  of 

the  Son  of  Man  in  heaven :  and  then  shall  all  the  tribes  of  the  earth  mourn, 

and  they  shall  see  the  Son  of  Man  coming  in  the  clouds  of  heaven  with 

power  and  great  glory.    31And  he  shall  send  his  angels  with  a  great 

sound  of  a  trumpet,  and  they  shall  gather  together  his  elect  from  the 

four  winds,  from  one  end  of  heaven  to  the  other.     3  But  of  that  day  and 

hour  knoweth  no  man,  no,  not  the  angels  of  heaven,  but  my  Father  only. 

37But  as  the  days  of  Noe  were,  so  shall  also  the  coining  (parousia)  of  the 

Son  of  man  be.     38For  as  in  the  days  that  were  before  the  flood  they  were 

eating  and  drinking,  marrying  and  giving  in  marriage,  until  the  day  that  Noe 

entered  into  the  ark,  39And  knew  not  until  the  flood  came,  and  took  tJiem 

all  away  ;  so  shall  also  the  coming  (parousia)  of  the  Son  of  man  be. 

Note. — In  this  chapter  we  have  the  answer  of  our  Lord  to  the  inquiry  of  his  disciples 

(ver.  8),  '  When  shall  these  things  be  ?  '  (that  is,  the  destruction  of  the  temple,  and  judgment 

on  that  nation) ;  '  and  what  shall  be  the  sign  of  thy  coming  (parousia),  and  of  the  end  of  the 

world  ?  '     Our  Lord  answers  the  first  question,  in  the  first  part  of  the  chapter  (ver.  4-28), 

declaring  (ver.  21)  '  then  shall  be  great  tribulation,  such  as  was  not  since  the  beginning  of  the 

world  to  this  time,  no,  nor  ever  shall  be.'     This  St.  Luke  supplements  with  the  words 

(xxi.  23), 'there  shall  be  great  distress  in  the  land,  and  wrath  upon  this  people.     24And 

they  sliall  fall  by  the  edge  of  the  sword,  and  shall  be  led  away  captive  into  all  nations :  and 

Jerusalem  shall  be  trodden  down  of  the  Gentiles,  until  the  times  of  the  Gentiles  be  fulfilled ' 

(or    completed).      And  then     the    words  in    St.   Matt.    (xxiv.    29-31)    will    be    fulfilled. 

'Immediately  after  the  tribulation  of  those  days  shall  the  sun  be  darkened,  and  the  moon 

shall  not  give  her  light,  and  the  stars  shall  fall  from  heaven,  and  the  powers  of  the  heavens 

shall  be  shaken  :  30And  then  shall  appear  the  sign  of  the  Son  of  man  in  heaven  :  and  then 

shall  all  the  tribes  of  the  earth  mourn,  and  they  shall  see  the  Son  of  man  coming  in  the 

clouds  of  heaven  with  power  and  great  glory.     3I  And  he  shall  send  his  angels  with  a  great 

sound  of  a  trumpet,  and  they  shall  gather  together  his  elect  from  the  four  winds,  from  one 

end  of  heaven  to  the  other.'     Now  our  Lord  here  distinctly  states,  that  the  treading  down  of 

Jerusalem   (i.e.  of  the  Jewish  nation)  will  continue    '  until  the   times  of  the  Gentiles  be 

fulfilled '  (or  completed) ;  or  in  other  words,  until  the  times  of  the  Christian  Church  (as 

composed  chiefly  of  converts  from  the  Gentile  world)  be  fulfilled  or  completed,  and  then, 

and  not  till  then,  shall  the  Son  of  man  be  seen,  coming  in  the  clouds  of  heaven,  with  power 

and  great  glory ;  with  his  angels  who  shall  '  gather  together  his  elect,'  and  then,  and  not  till 

then,  shall  be  the  Rapture  of  his  Saints  (as  set  forth  in  1  Thess.  iv.  13-18). 

Our  Lord  then  proceeds  to  describe  the  character  of  the  world  at  his  coming  (ver.  37-39) : 
that  it  will  be  totally  unprepared  for  that  coming,  as  the  Antediluvians  were,  when  '  the 
flood  came,  and  took  them  all  away.'  After  many  precepts  to  be  watching  and  ready  for  that 
coming,  as  good  servants  expecting  every  moment  their  lord's  return,  and  especially  because 
the  day  and  the  hour  of  his  return  is  unknown,  the  chapter  closes. 


(9)  THE  DESCRIPTION  OF  THE  GENERAL  JUDGMENT. 

S 

MAT. 

25  81  When  the  Son  of  man  shall  come  in  his  glory,  and  all  the  holy  angels  with  him, 
then  shall  he  sit  upon  the  throne  of  his  glory :  S2And  before  him  shall  be 
gathered  all  nations:  and  he  shall  separate  them  one  from  another,  as  a 


ON   THE  RESUERECTION.  131 

shepherd  divideth  his  sheep  from  the  goats :  33And  he  shall  set  the  sheep  on  his 
right  hand,  but  the  goats  on  the  left.  34Then  shall  the  King  say  unto  them  on 
his  right  hand,  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom 
prepared  for  you  from  the  foundation  of  the  world.  41Then  shall  he  say  also 
unto  them  on  the  left  hand,  Depart  from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels.  4"And  these  shall  go  away  into 
everlasting  punishment:  but  the  righteous  into  life  eternal  (or  ever- 
lasting). 

Note. — The  heading  of  this  passage  by  the  Translators  of  the  Authorised  Version  is 
'  The  description  of  the  last  judgment'  (i.e.  the  judgment  of  the  last  day);  3"When  the  Son 
of  man  shall  come  in  his  glory,  and  all  the  holy  angels  with  him ' :  when  he  shall  '  sit  upon 
the  throne  of  his  glory  ' ;  (these  last  words  being  also  used  in  Matt.  xix.  28,  with  reference  to 
the  time  of  '  the  regeneration '  then  spoken  of)  :  32And  before  him  shall  be  gathered  all 
nations'  (i.e.  all  mankind),  when  he  shall  separate  them  one  from  another,  'as  a  shepherd 
divideth  his  sheep  from  the  goats  ' :  when  '  he  shall  set  the  sheep  on  his  right  hand,  but  the 
goats  on  the  left.'  Up  to  this  time  the  righteous  and  unrighteous  have  been  together,  but 
now  they  will  be  separated  and  for  ever.  But  this  separation  of  the  righteous  and 
unrighteous,  under  the  parable  of  the  tares  and  the  wheat,  and  '  the  draw-net '  (Matt.  xiii. 
39,  40,  49),  is  said  to  be  '  in  the  end  of  the  world,'  for  the  righteous  will  not  be  raised  till  the 
last  day  (John  vi.  39,  40,  44,  54),  nor  will  the  unrighteous  be  judged  or  separated  till  that 
day  (John  xii.  48).  And  when  thus  separated,  he  assigns  the  reason  why  they  are  so 
separated,  in  &  parabolic  form  ;  as  they  had  served  or  not  served  his  people  in  this  world, 
whom  he  calls  his  '  brethren.'  To  the  former  he  will  say,  '  Come,  ye  blessed  of  my  Father, 
inherit  the  kingdom  prepared  for  you  from  the  foundation  of  the  world  ' :  To  the  latter  he 
will  say,  '  Depart  from  me,  ye  cursed,  into  everlasting  fire,  prepared  for  the  devil  and  his 
angels'  (see  ver.  31,  41).  Here  again,  the  righteous  are  only  finally  separated  on  that  day ; 
there  can  therefore  be  no  Rapture  of  the  Saints  before  that  day. 


(10)  JOHN 

14  1  Let  not  your  heart  be  troubled :  ye  believe  in  God,  believe  also  in  me.  2In  my 
Father's  house  are  many  mansions  :  if  it  were  not  so,  I  would  have  told  you. 
1  go  to  prepare  a  place  for  you.  3And  if  I  go  and  prepare  a  place  for  you,  I 
will  come  again,  and  receive  you  imto  myself;  that  where  I  am,  there 
there  ye  may  be  also. 

Note. — '  All  Scripture  casts  forward  the  Christian's  hope  to  the  Second  coming  of  his 
Lord.  It  is  impossible  to  reconcile  Scripture  language  with  the  popular  idea  that  each  will 
be  judged  and  will  enter  upon  his  final  state  of  glory  or  misery  immediately  upon  death. 
The  Judgment  and  the  entrance  into  eternal  joy  or  eternal  woe  are  always  spoken  of  as 
taking  place  at  the  Second  Coming  of  Christ.'  (Commentary,  S.P.C.K.) 


(11)    MAT. 

26  63  The  high  priest  answered  and  said  unto  him,  I  adjure  thee  by  the  living  God,  that 
thou  tell  us  whether  thou  be  the  Christ,  the  Son  of  God.  °4  Jesus  saith  unto  him, 
Thou  hast  said :  nevertheless  I  say  unto  you,  Hereafter  shall  ye  see  the  Son 
of  man  sitting  on  the  right  hand  of  poiver,  and  coming  in  tlw  clouds 
of  heaven. 

Note. — The  next   Section  is  perhaps    the    best   commentary   on  this  passage  in  the 
'Revelation  of  Jesus  Christ '  to  St.  John  (i.  7). 


12)  REV. 

1  7  Behold,  he  cometh  with  clouds ;  and  every  eye  shall  see  him,  and  they  also 
which  pierced  him :  and  all  kindreds  of  the  earth  shall  ivail  because  of 
him. 

Note. — This  passage  is  a  good  commentary  on  the  one  in  the  former  Section.  Nothing 
could  fill  the  earth  with  greater  consternation  than  the  Coming  of  the  Son  of  man  in  the 
elouds  of  heaven,  in  power  and  great  glory,  and  all  his  holy  angels  with  him ;  because  it 

K2 


132  THE   "NEW   TESTAMENT. 

would  call  the  sins  of  men  to  remembrance,  and  they  would  be  overwhelmed  with  the 
realisation  of  '  the  wrath  to  come '  (or,  the  coming  wrath),  especially  those  who  were 
instrumental  in  his  crucifixion. 


II.  THE  WORDS  OP  THE  APOSTLES,  ON  THE  BESURRECTION. 

(1)    ACTS 

1  10  And  while  they  looked  steadfastly  toward  heaven  as  he  went  up,  behold,  two  men 
stood  by  them  in  white  apparel ;  u  which  also  said,  Ye  men  of  Galilee,  why 
stand  ye  gazing  up  into  heaven  ?  this  same  Jesus,  which  is  taken  up  from  you 
into  heaven,  shall  so  come  in  like  manner  as  ye  have  seen  him  go  into 
heaven. 

Note. — The  best  comment  on  this  passage  is  in  the  heading  of  this  chapter  by  the  Trans- 
lators of  the  English  Authorised  Version :  '  After  his  ascension  they  are  warned  by  two 
vngels  to  depart,  and  to  set  their  minds  upon  his  second  coming.'  In  the  Ascension  of 
Christ  in  his  glorified  body,  and  his  promised  return  in  the  like,  to  '  receive  '  his  people  unto 
himself  (John  xiv.  3),  it  is  clearly  implied  that  none  can  be  received  into  heaven,  except  in 
glorified  bodies,  and  that  only  at  '  his  second  coming,'  at  '  the  Resurrection,' '  at  the  last  day,' 
or  '  end  of  the  world.' 


(2)  ACTS 

3  21  (Jesus  Christ,  ver.  20)  .  .  .  21Whom  the  heaven  must  receive,  until  the  times 
of  restitution  of  all  things,  which  God  hath  spoken  by  the  mouth  of  all 
his  holy  prophets  since  the  world  began. 

Note. — St.  Mark  says  (xvi.  19)  that  '  after  the  Lord  had  spoken  unto  them,  he  was 
received  up  into  heaven,  and  sat  on  the  right  hand  of  God.'  This  was  according  to  the 
prophecy  respecting  the  Messiah  (Ps.  ex.  1),  '  The  LORD  said  unto  my  Lord,  Sit  thou  at  my 
right  hand,  until  I  make  thine  enemies  thy  footstool.'  Therefore  till '  the  end  of  the  world 
(or  age),  till  the  completion  or  consummation  of  all  things  spoken  of  by  the  Holy  Prophets ; 
Christ  must  remain  in  heaven,  at  the  right  hand  of  God  '  (see  this  quotation  in  Matt.  xxii. 
44,  Mark  xii.  36,  Luke  xx.  42,  43,  Acts  ii.  34,  35,  1  Cor.  xv.  25,  Heb.  i.  13 ;  x.  24).  St.  Peter 
(Acts  v.  31),  says, '  Him  hath  God  exalted  with  his  right  hand  to  be  a  Prince  and  a  Saviour, 
for  to  give  repentance  to  Israel,  and  forgiveness  of  sins '  (i.e.  as  the  character  of  his  Office 
there),  till  he  return  to  judge  or  separate  the  quick  and  the  dead  for  everlasting  reward  or 
punishment,  according  to  their  deeds,  at  the  last  day. 


(3)  ACTS 

10  42      It  is  he  which  was  ordained  of  God  to  be  the  Judge  of  quick  (i.e.  living)  and 
dead. 

Note. — Here  Christ  is  spoken  of  as  '  ordained  of  God  to  be  the  Judge  of  all,  good  and  bad, 
living  and  dead,'  that  is,  '  at  the  last  day,'  at  '  tlie  end  of  the  world '  (see  John  v.  28,  &c.). 


(4)  ACTS  A.D.  54. 

17  30  God  .  .  .  now  commandeth  all  men  everywhere  to  repent :  3lBecause  he  hath 
appointed  a  day,  in  the  which  he  ivill  judge  the  ivorld  in  righteousness  by 
that  man  whom  he  hath  ordained  ;  whereof  he  hath  given  assurance  unto  all 
men,  in  that  he  hath  raised  him  from  the  dead. 

Note.— God  had  not  sent  messengers  or  prophets,  to  the  heathen  world  since  the  flood,  to 
proclaim  his  wrath  against  them  for  their  sins,  and  to  call  them  to  repentance ;  but  he  has 
now  sent  his  Apostles  and  others  to  the  ends  of  the  earth  with,this  message ;  as  also  to  give 
them  a  fresh  assurance  of  his  purpose  to  judge  and  condemn  the  impenitent,  by  the  Resur- 
rection of  the  Son  of  God,  whom  he  hath  appointed  to  be  the  judge  of  all  men, '  quick  and 
dead,'  at  the  last  day. 


ON  THE  RESURRECTION.  133 

(5)  ST.  PAUL  BEFORE  FELIX. 

ACTS  A.D.  60. 

24  14  But  this  I  confess  unto  thee,  that  after  the  way  which  they  call  heresy,  so  worship 
I  the  God  of  my  fathers,  believing  all  things  which  are  written  in  the  law  and 
in  the  prophets :  ir'And  have  hope  toward  God,  which  they  themselves  also 
allow,  that  there  shall  be  a  resurrection  of  the  dead,  both  of  the  just  and 
unjust. 

Note. — Dr.  "Whitby  observes :  '  The  doctrine  of  the  Pharisees,  according  to  Josephus, 
restrained  the  resurrection  to  the  just,  condemning  the  unjust  to  perpetual  torments  without 
any  resurrection ;  the  entrance  into  another  body,  belonging  only  to  the  souls  of  the  just.' 
St.  Paul  here  affirms  his  belief  in  the  Resurrection '  both  of  just  and  unjust.'  ('Commentary 
of  Bishop  Patrick,  Lowth,  and  Whitby.' ) 


(6)  i.  THES.  A.D.  54. 

1  9  how  ye  turned  to  God  from  idols  to  serve  the  living  and  true  God  ;  10And  to  wait 
for  his  Son  from  heaven,  whom  he  raised  from  the  dead,  even  Jesus  which 
delivered  us  from  the  wrath  to  come. 

Note. — In  this,  the  earliest  of  St.  Paul's  writings,  the  Apostle  puts  forth  the  return  of 
Christ  from  heaven,  as  the  great  source  of  comfort  fi.r  the  Christian  Church  under  its 
trials ;  they  are  to  be  watching  and  waiting  for  Christ's  second  coming,  for  '  my  reward  is 
with  me  '  (Rev.  xxii.  12). 


(7)  i.  THES. 

2  19  For  what  is  our  hope,  or  joy,  or  crown  of  rejoicing?  Are  not  even  ye  in  the 
presence  of  our  Lord  Jesus  Christ  at  his  coming  ?  20For  ye  are  our  glory 
and  joy. 

Note. — St.  Paul  is  here  speaking  of  all  the  blessings  that  would  come  upon  him  and  his 
fellow  Christians  at  Christ's  return  or  secoiul  coming  for  which  they  were  waiting. 


(8)    I.    THES. 

3  13       To  the  end  he  may  stablish  your  hearts  unblarneable  in  holiness  before  God,  even 
our  Father,  at  the  coining  o/our  Lord  Jesus  Christ  ^v^th  all  his  saints. 

Note. — These  '  Saints  '  are  described  elsewhere  as  '  his  holy  angels,'  who,  in  the  preceding 
Sections  of  the  Gospels,  are  said  to  accompany  him,  to  '  gather  together  his  elsct,'  and  to 
execute  his  judgments  upon  the  ungodly  (see  Note  on  Jude  14,  Section  28). 


(9)  i.  THES. 

4  13       But  I  would  not  have  you  to  be  ignorant,  brethren,  concerning  them  which  are 

asleep,  that  ye  sorroiv  not,  even  as  others  which  have  no  hope.  14For  if 
we  believe  that  Jesus  died  and  rose  again,  even  so  them  also  which  sleep 
in  (lit.  by  or  through)  Jesus  will  God  bring  with  him  (i.e.  from  the  dead). 
15For  this  we  say  unto  you  by  the  word  of  the  Lord,  that  we  which  are  alive 
and  remain  unto  the  coming  (parousia)  of  the  Lord  shall  not  prevent  (that  is, 
have  precedence  of)  them  which  are  asleep.  10For  the  Lord  himself  shall 
descend  from  heaven  with  a  shout,  with  the  voice  of  the  archangel,  and  with 
the  trump  of  God  :  and  the  dead  in  Christ  shall  rise  first  (i.e.  before  the 
living  Saints  are  taken  up).  "Then  (i.e.  when  the  dead  saints  are  raised) 
we  which  are  alive  and  remain  (i.e.  unto  the  coming  of  the  Lord)  shall 
be  caught  up  together  ivith  them  in  the  clouds,  to  meet  the  Lord  in 
the  air :  and  so  shall  we  ever  be  with  the  Lord.  lsWherefore  comfort 
one  another  ivith  these  ivords. 

5  1       But  of  the  times  and  the  seasons,  brethren,  ye  have  no  need  that  I  write  unto  you. 

*For  yourselves  know  perfectly  that  the  day  of  the  Lord  so  cometh  as  a 
thief  in  the  night.  3For  when  they  shall  say,  Peace  and  safety ;  then 
sudden  destruction  cometh  upon  them,  as  travail  upon  a  woman  with  child  ; 


134  THE   NEW   TESTAMENT. 

and  they  shall  not  escape,  4But  ye,  brethren,  are  not  in  darkness,  that 
that  day  should  overtake  you  as  a  thief.  -'Ye  are  all  the  children  of  light,  and 
the  children  of  the  day  :  we  are  not  of  the  night,  nor  of  darkness.  'Therefore 
let  us  not  sleep,  as  do  others ;  but  let  us  ivatch  and  be  sober.  9For  God  hath 
not  appointed  us  to  wrath,  but  to  obtain  salvation  by  our  Lord  Jesus  Christ, 
10Who  died  for  us,  that,  whether  we  wake  (lit.  are  watching)  or  sleep,  we 
should  live  together  with  him. 

Note. — The  heading  of  the  Translators  of  the  English  Authorised  Version  on  iv.  13-18 
is  '  to  sorrow  moderately  for  the  dead ;  and  unto  this  last  exhortation  is  annexed  a  brief 
description  of  the  resurrection  and  second  coming  of  Christ  to  judgment.'  The  Apostle  in 
the  first  part  of  this  passage  (iv.  13-18)  is  seeking  to  comfort  the  Church  at  Thessalonica, 
who  were  mourning  so  very  excessively  for  departed  friends  or  relations,  that  they  seemed  to 
be  '  even  as  others,'  who,  like  the  heathen,  had  '  no  hope '  in  a  Resurrection.  He  speaks  of  the 
departed  as  '  asleep '  (ver.  13),  and  as '  the  dead  in  Christ ' ;  and  his  comfort  is  of  this  character. 
'  If  we  believe  that  Jesus  died  and  rose  again,  even  so  (i.e.  just  in  the  same  way)  them  also 
which  sleep  in  Jesus,  will  God  bring  with  him.'  Now,  the  Greek  word  (dia)  should  never 
have  been  translated  by  the  word  in  (i.e.  asleep  in  Jesus),  but,  '  by  or  through  Jesus ' :  and 
the  passage  should  have  been  rendered  thus :  '  them  also  which  sleep  :  shall  God  by  or 
through  Jesus,  bring  with  him,'  not  from  heaven  but  from  the  sleep  of  death.  Or  in  other 
words,  if  you  believe  in  Christ's  death  and  resurrection,  you  will  believe  and  be  comforted  in 
their  certain  Resurrection ;  for  God,  who  is  said  to  have  raised  up  Christ  from  the  dead 
(see  2  Cor.  iv.  14),  will,  by  or  through  Christ  as  their  head,  raise  up  all  the  members  of  his 
body,  who  have  fallen  asleep  in  him  :  and  will  bring  them  with  him,  not  from  heaven,  but 
from  the  grave  where  they  are  sleeping,  and  from  which  they  shall  be  raised  (see  1  Cor. 
xv.  20-26).  And  further  to  assure  them  that  they  shall  not  be  left  behind,  as  having  died 
before  his  return,  he  adds :  15'  we  which  are  alive  and  remain  unto  the  coming  of  the  Lord 
shall  TIC t  prevent,  (or  have  precedence  of)  them  which  are  asleep.  1(1For  the  Lord  himself 
shall  descend  from  heaven  with  a  shout,  with  the  voice  of  the  archangel,  and  with  the 
trump  of  God ; '  when  they,  with  all  '  the  dead,  in  Christ  shall  rise  first '  (i.e.  in  glorified 
bodies).  17'  Then,'  and  not  till  then,  '  we  which  are  alive  and  remain  shall  be  caught  up 
together  with  them  in  the  (not  in  text)  clouds  (not  at  a  separate  time,  but  at  the  same  moment), 
to  meet  the  Lord  in  the  air :  and  so  shall  we  ever  be  with  the  Lord.  x "Wherefore  comfort 
one  another  with  these  words.'  The  Apostle  has  no  other  comfort  to  offer  them.  He  did  not 
say  that  these  sleeping  dead  were  in  heaven,  for  the  Bible  affirms  that  men  'sleep  in  dust' : 
nor  in  a  state  of  consciousness  in  paradise,  but  the  only  comfort  offered  was,  the  certainty 
of  their  Resurrection  '  to  meet  the  Lord  in  the  air.'  The  Resurrection  pointed  to,  is  clearly 
that  at  Christ's  second  coming,  at  the  end  of  the  world,  at  the  last  day.  This  is  also  to  be 
gathered  from  the  opening  verses  of  the  following  chapter  (ver.  1-10),  which  are  closely  con- 
nected with  the  verses  of  the  former :  '  But  of  the  times  and  the  seasons  (i.e.  of  Christ's  com- 
ing), brethren,  ye  have  no  need  that  I  write  unto  you.  2For  yourselves  know  perfectly  that 
the  day  of  the  Lord  so  cometh  as  a  thief  in  the  night.'  The  heading  of  this  latter  chapter, 
by  the  Translators  of  the  English  Authorised  Version  is,  '  He  proceedeth  in  the  former  de- 
scription of  Christ's  coming  to  judgment.'  Wycliffe  also,  in  his  Bible  of  1380,  has  the 
following  note  on  chap.  v.  1, '  of  times  and  moments,  ye  need  not  that  I  write  to  you  (when 
this  general  resurrection  shall  be).' 


(10)  n.  THES.  A.D.  54. 

1  6  a  manifest  token  of  the  righteous  judgment  of  God,  .  .  .  "Seeing  it  is  a  righteous 
thing  with  God  to  recompense  tribulation  to  them  that  trouble  you  ;  'And 
to  you  who  are  troubled  rest  with  us,  when  the  Lord  Jesus  shall  be  revealed 
from  heaven  with  his  mighty  angels,  8In  flaming  fire  taking  vengeance 
on  them  that  Icnow  not  God,  and  that  obey  not  the  gospel  of  our  Lord  Jesus 
Christ :  "Who  shall  be  punished  with  everlasting  destruction  from  the  pre- 
sence of  the  Lord,  and  from  the  glory  of  his  power.  10  When  he  shall  come 
to  be  glorified  in  his  saints,  and  to  be  admired  in  all  them  that 
believe  ...  in  that  day. 


ON  THE  RESURRECTION.  135 

Note. — The  Apostle  in  this  passage  is  referring  to  '  the  righteous  judgment  of  God  .  .  . 
to  recompense  tribulation  to  them  that  trouble  '  his  people  here  below :  and  to  give  rest  to 
his  people  who  are  so  troubled,  7<  When  the  Lord  Jesus  shall  be  revealed  from  heaven  with 
his  mighty  angels,  inflaming  fire  taking  vengeance  on  them  that  know  not  God,  and  that 
obey  not  the  gospel  of  our  Lord  Jesus  Christ :  9Who  shall  be  punished  with  everlasting 
destruction  from  the  presence  of  the  Lord,  and  from  the  glory  of  his  power.  l°When  he 
shall  come  to  be  glorified  in  his  saints,  and  to  be  admired  in  all  them  that  believe  .  .  .  in 
that  day.'  Here  is  another  statement,  that  the  reward  of  tlie  righteous  and  the  punishment 
of  the  wicked  will  be  in  the  same  day,  of  Christ's  coming  again  '  with  his  mighty  angels.' 
There  is  in  this  passage  no  ground  whatever  for  a  previous  Rapture  of  the  Saints,  as  affirmed 
by  the  Millenarians ;  and  therefore  what  the  Apostle  atfirms  in  the  previous  Epistle 
(iv.  13-18)  can  have  no  reference  to  any  first  Resurrection  or  Rapture  of  the  Saints 
prior  to  the  General  Resurrection  set  forth  in  this  passage.  There  is  in  the  Prophet  Daniel 
(vii.  9)  a  prophecy  of  a  very  similar  character,  and  referring  to  the  same  event.  '  I  beheld 
till  the  thrones  were  cast  down,  and  the  Ancient  of  days  did  sit,  whose  garment  was  white 
as  snow,  and  the  hair  of  his  head  like  the  pure  wool :  his  throne  was  like  the  fiery  flame,  and 
his  ivheels  as  burning  fire.  10A  fiery  stream,  issued  and  came  forth  from  before  him  :  thou- 
sand thousands  ministered  unto  him,  and  ten  thousand  times  ten  thousand  stood  before  him : 
the  judgment  was  set,  and  the  books  were  opened.  13I  saw  .  .  .  and,  behold,  one  like  the  Son 
of  man  came  with  the  clouds  of  heaven,  and  came  to  the  Ancient  of  days,  and  they  brought 
him  near  before  him.  14And  there  was  given  him  dominion,  and  glory,  and  a  kingdom, 
that  all  people,  nations,  and  languages,  should  serve  him :  his  dominion  is  an  everlasting 
dominion,  which  shall  not  pass  away,  and  his  kingdom  that  which  shall  not  be  destroyed.' 


(11)  ii.  THES. 

2  1  Now  we  beseech  you,  brethren,  by  the  coming  (parousia)  of  our  Lord  Jesus 
Christ,  and  by  our  gathering  together  unto  him,  2That  ye  be  not  soon 
shaken  in  mind,  or  be  troubled,  neither  by  spirit,  nor  by  word,  nor  by  letter  as 
from  us,  as  that  the  day  of  Christ  is  at  hand.  3Let  no  man  deceive  you  by  any 
means :  for  that  day  shall  not  come,  except  there  come  a  falling  atvay 
(lit.  an  apostasy),  first,  and  that  man  of  sin  be  revealed,  the  son  of  per- 
dition ;  .  .  .  "whom  the  Lord  shall  consume  with  the  spirit  of  his  mouth,  and 
shall  destroy  with  the  brightness  of  his  coming  (epiphany). 

Note. — In  the  former  Epistle,  the  Apostle  had  referred  to  the  coming  (parousia)  of  Our 
Lord  in  chap.  ii.  19 ;  iii.  13 ;  iv.  15  ;  v.  23,  and  to  his  coming  as  '  a  thief  in  the  night ' 
(ch.  v.  ver.  2).  In  this  Epistle,  he  refers  in  the  above  passage,  to  that  coming  (ver.  1),  adding 
the  words,  '  and  our  gathering  together  with  him,'  as  used  by  our  Lord  himself  with  reference 
to  the  day  of  judgment,  Matt.  xxiv.  31,  when  '  he  shall  send  his  angels  with  a  great  sound 
of  a  trumpet  (lit.  with  a  trumpet  of  a  great  voice),  and  they  shall  gather  together  his  elect 
from  the  four  winds,  from  one  end  of  heaven  to  the  other  '  :  the  Apostle  here  adding,  as  it 
were,  the  further  inspired  truth,  3'  that  day  shall  not  come,  except  there  come  a  falling 
away  (lit.  an  apostasy)  first,  and  that  man  of  sin  be  revealed,  the  son  of  perdition ;  .  .  . 
8whorn  the  Lord  shall  consume  with  the  spirit  of  his  mouth,  and  shall  destroy  with  the 
brightness  of  his  coming '  (or  epiphany)  :  which  seems  to  refer  to  that  Apostasy  which 
rose  out  of  the  fourth  kingdom  upon  earth,  as  described  by  the  Prophet  Daniel  (vi.  7-14, 
and  Rev.  xii.-xix.)  :  and  was  to  be  destroyed  at  the  coming  of  Christ  to  judgment,  at  the 
end  of  the  world,  at  the  last  day.  For  that  day  his  Church  must  wait,  for  their  redemption 
from  death,  and  Resurrection  to  Immortality. 


(12)  i.  COR.  A.D.  59. 

17  So  that  ye  come  behind  in  no  gift ;  waiting  for  the  coming  (revelation)  of  our 
Lord  Jesus  Christ :  8Who  shall  also  confirm  you  unto  the  end,  that  ye  may  be 
blameless,  in  the  day  of  our  Lord  Jesus  Christ. 

Note. — The  Saints  at  Corinth,  as  well  as  at  Thessalonica,  are  commended  by  the  Apostle 
for  '  waiting  for  the  coming  of  our  Lord  Jesus  Christ,'  as  their  great  hope. 


136  THE  NEW  TESTAMENT. 

(13)  i.  COR. 

15  20  But  now  is  Christ  risen  from  tJie  dead,  and  become  the  first-fruits  of  them 
that  slept.  21For  since  by  man  came  death,  by  man  came  also  the  resurrec- 
tion of  the  dead.  22For  as  in  Adam  all  die,  even  so  in  Christ  shall  all  be 
made  alive.  23But  every  man  in  his  own  order :  Christ  the  first  fruits ; 
afterward  they  that  are  Christ's  at  his  coining  (parousia).  -'Then  .  .  .  the 
end  (cometh  is  not  in  the  text),  when  he  shall  have  delivered  up  the 
kingdom  to  God,  even  the  Father ;  when  he  shall  have  put  down  all  rule 
and  all  authority  and  power.  25For  he  must  reign  '  (i.e.  sit  at  the  right  hand 
of  God,  as  at  present),  till  he  hath  put  all  enemies  under  his  feet.  2'5The  last 
enemy  that  shall  be  destroyed  is  death. 

„  61  Behold,  I  shew  you  a  mystery;  We  shall  not  all  sleep,  but  we  shall  all  be 
changed,  52In  a  moment,  in  the  twinkling  of  an  eye,  at  the  last 
trump  :  for  the  trumpet  shall  sound,  and  the  dead  shall  be  raised  incor- 
ruptible, and  we  shall  be  changed.  53For  this  corruptible  must  put  on 
incorruption,  and  this  mortal  must  put  on  immortality.  54So  when 
this  corruptible  shall  hare  put  on  incorruption,  and  this  mortal  shall 
have  put  on  immortality,  then  shall  be  brought  to  pass  the  saying  that  is 
written,  Death  is  swalloiced  up  in  victory.  5  'O  death,  where  is  (i.e.  now) 
thy  sting  ?  O  grave,  where  is  (i.e.  noiv)  thy  victory  ? 

Note. — St.  Paul,  in  the  first  of  these  passages  (ver.  20-26),  assures  the  Church  at  Corinth, 
that  as  Christ  is  risen  from  the  dead,  so  it  is  an  earnest  of  the  Resurrection  of  all  those  who 
have  died  or  fallen  asleep  in  him.  He  was  the  first  who  was  ever  raised  from  the  dead 
never  to  return  to  it  again.  '  For  as  in  Adam  all  die  (that  is,  have  become  mortal),  so  in 
Christ  shall  all  be  made  alive '  (i.e.  raised  to  immortality,  or  eternal  life),  as  all  righteous 
men  shall  be  (for  it  is  to  them  the  Apostle  seems  to  be  referring  in  these  verses)  at  the 
Resurrection,  at  the  last  day  ;  when  '  death  and  hell '  (Hades,  marg.  the  grave)  shall '  deliver 
up  the  dead  ...  in  them,  and '  every  man  '  judged  according  to  their  works  '  (Rev.  xx.  13). 
'  Then  .  .  .  the  end  (cometh  is  not  in  the  text),  or  consummation  of  the  dispensation  of 
grace.  Meanwhile,  that  is  till  the  end  comes,  he  is  sitting  at  the  right  hand  of  God  (having 
ascended  there  as  a  king),  exercising  all  the  power  of  the  Son  of  God  in  heaven  and  earth,  for 
the  benefit  of  his  people,  and  their  protection  from  their  enemies,  till  this  his  mediatorial 
kingdom  shall  close,  and  his  kingdom  of  glory  shall  take  the  place  of  his  kingdom  of 
grace  on  earth. 

In  tfie  second  of  these  passages  (ver.  51-55),  St.  Paul  communicates  a  mystery  never  before 
revealed ;  which  is  described  in  the  heading  of  the  Chapter  by  the  Translators  of  the 
English  Authorised  Version,  as  '  the  changing  of  them  that  are  alive  at  tlie  last  day.'  '  We 
shall  not  all  sleep  (i.e.  die),  but  we  shall  all  be  changed.  2In  a  moment,  in  the  tivinkling  of 
an  eye,  at  the  last  trump  ; '  not  each  to  have  his  case  judicially  declared,  and  sentence  passed 
upon  him  (as  is pardbolically  described  in  Matt.  xxv.  31-46  ;  when  the  object  is  to  show  (after 
the  manner  of  human  tribunals)  the  principle  upon  which  all  men  will  then  be  rewarded 
or  punished  ;  but  an  instantaneous  separation  of  righteous  and  unrighteous,  at  the  sounding 
of  a  trumpet,  here  described  as  the  la«t  trump  (or  the  trumpet  of  the  last  day) ;  implying 
that  that  trumpet  shall  never  sound  again,  but  at  the  end  of  the  world,  or  last  day ; 
and  further,  that  when  the  corruptible  shall  have  put  on  incorruption,  and  this  mortal 
shall  have  put  on  immortality,  then  the  last  enemy,  death,  shall  be  swallowed  up  in  victory, 
according  to  the  prophecy  of  Isaiah  (xxv.  8),  '  He  will  swallotv  up  death  in  victory,  and 
the  Lord  God  will  wipe  away  tears  from  off  all  faces ;  and  the  rebuke  of  his  people  shall  be 
taken  away  from  off  all  the  earth  :  For  the  LORD  hath  spoken  it." 


1 4)  ROM.  A.D.  60. 

2  5  But  after  thy  hardness  and  impenitent  heart  treasurest  up  unto  thyself  wrath 
against  the  day  of  wrath  and  revelation  of  the  righteous  judgment  of 
God;  'Who  will  render  to  every  man  according  t3»his  deeds:  7To  them  who 
by  patient  continuance  in  well  doing  seek  for  glory  and  honour  and  immor- 
tality, eternal  life  :  "But  unto  them  that  are  contentious,  and  do  not  obey 
the  truth,  but  obey  unrighteousness,  indignation  and  u'rath,  <JTribulation 
and  anguish,  upon  every  soul  of  man  that  doeth  evil,  of  the  Jew  first,  and 


ON   THE   RESURRECTION.  137 

also  of  the  Gentile ;  10But  glory,  honour,  and  peace,  to  every  man  that 
worketh  good,  to  the  Jew  first,  and  also  to  the  Gentile ;  "For  there  is  no 
respect  of  persons  with  God.  v'In  the  day  when  God  shall  judge  the 
secrets  of  men  by  Jesus  Christ  according  to  my  gospel. 

Note. — From  this  passage  it  is  clear,  that  all  men  will  be  rewarded  or  punished  at  the 
same  time,  '  in  the  day  when  God  shall  judge  the  secrets  of  men  by  Jesus  Christ ; '  the 
apostle  knew  of  no  other  day,  if  God  will  render  to  every  man  that  day  according  to  his 
deeds,  it  would  include  the  good  and  the  bad,  and  it  would  shut  out  the  possibility  of  any 
other  judgment  at  any  future  time.  Now  our  Lord  affirmed  that  that  day  would  be  at  '  the 
end  of  the  world,'  '  at  the  last  day,'  and  therefore  there  can  be  no  reward  or  punishment  till 
that  day,  and  no  Rapture  of  the  Saints  before  that  day. 


(15)  ROM. 

8  19  For  the  earnest  expectation  of  the  creature  (lit.  the  creation)  waiteth  for  the 
manifestation  of  the  sons  of  God.  20For  the  creature  (lit.  the  creation) 
was  made  subject  to  vanity,  not  willingly,  but  by  reason  of  him  who  hath 
subjected  the  same  in  hope.  21Because  the  creature  (lit.  the  creation)  itself 
also  shall  be  delivered  from  the  bondage  of  corruption  into  the  glorious 
liberty  6f  the  children  of  God.  22For  we  know  that  the  whole  creation 
groaneth  and  travaileth  in  pain  together  until  now.  23And  not  only  they,  but 
ourselves  also,  which  have  the  firstfruits  of  the  Spirit,  even  we  ourselves  groan 
within  ourselves,  waiting  for  the  adoption,  to  wit,  the  redemption  of  our 
body. 

Note. — The  earnest  expectation  of  creation,  animate  and  inanimate,  is  here  said  to  be 
'  waiting  for  the  manifestation  (lit.  revelation)  of  the  sons  of  God ; '  which  will  take  place  at 
the  second  coming  of  Christ  in  glory,  with  all  his  holy  angels,  who  will  then  '  gather 
together  his  elect  from  the  four  winds ' ;  for  this,  the  whole  creation  is  said  (figuratively),  to 
be  waiting  in  hope,  because  then,  and  not  till  then,  shall  it  be  '  delivered  from  the  bondage 
of  corruption,  into  the  glorious  liberty  of  the  children  of  God.  For  we  know  that  the  whole 
creation  groaneth,  and  travaileth  in  pain  together  until  now,'  in  consequence  of  the  curse 
resting  upon  it  for  the  sin  of  Adam.  '  And  not  only  they,  but  ourselves  also,  which  have  the 
firstfruits  of  the  Spirit,  even  we  ourselves  groan  within  ourselves,  waiting  for  the  adoption, 
to  wit,  the  redemption  of  our  body  ' ;  that  is,  in  its  redemption  for  ever  from  sin  and  corrup- 
tion, and  which  will  be  accomplished  at  the  Resurrection,  '  when  this  corruptible  shall  put  on 
incorruption,  and  this  mortal  shall  put  on  immortality,'  at  the  last  day,  or  tlie  end,  of  the 
ivorld  (or  age,  or  dispensation).  The  Apostle  knows  not  of  any  happiness  or  reward  for  the 
righteous  after  death,  till  that  day,  nor  of  any  Rapture  of  the  Saints,  till  that  day. 


(16)  ROM. 

14  10      why   dost   thou  judge   thy  brother?  .  .  for  ^ve  shall    all  stand  before   the 
judgment  seat  of  Christ. 

Note. — :This  passage  plainly  implies  that  there  will  be  no  reward  or  punishment  till  after 
the  judgment,  at  the  last  day,  or  end  of  the  world. 


(17)  n.  COR.  A.D.  60. 

5  1  For  we  know  that  if  our  earthly  house  of  this  tabernacle  were  dissolved,  we 
have  a  building  of  God,  an  house  not  made  with  hands,  eternal  in  the 
heavens.  2For  in  this  we  groan,  earnestly  desiring  to  be  clothed  upon 
(ependuo)  with  our  house  which  is  from  heaven :  slf  so  be  that  being  clothed 
(enduo)  we  shall  not  be  found  naked.  4For  we  that  are  in  this  tabernacle  do 
groan,  being  burdened :  not  for  that  we  would  be  unclothed  (ekduo),  but 
clothed  upon  (ependuo),  that  mortality  might  be  swallowed  up  of  life. 
'Therefore  we  are  always  confident,  knowing  that,  whilst  we  are  at  home 
(endeemo)  in  the  body,  we  are  absent  (ekdeemo)  from  the  Lord :  7(For  we 
walk  by  faith,  not  by  sight-)  "We  are  confident,  I  say,  and  willing  rather  to 
be  absent  (ekdeemo)  from  the  body,  and  to  be  present  (endeeuio)  with  the 
Lor.l.  "Wherefore  we  labour,  that,  whether  present  (endeemo)  or  absent 


138  THE  NEW   TESTAMENT. 

(ekdeemo),  we  may  be  accepted  of  him.  10For  ive  must  all  appear  before 
the  judgment  seat  of  Christ;  that  every  one  may  receive  the  things  done  in 
his  body,  according  to  that  he  hath  done,  whether  it  be  good  or  bad. 

Note.— The  heading  of  this  chapter  by  the  Translators  of  the  English  Authorised  Version 
is  'That  in  his  assured  hope  of  immortal  glory,  and  in  expectance  of  it,  and  of  the  general 
judgment,  he  laboureth  to  keep  a  good  conscience.'  The  note  in  the  S.P.C.K.  Commentary 
is  of  a  similar  character :  '  St.  Paul  sets  forth  more  fully  the  coming  glory  and  the  love  of 
Christ  as  the  two  motives  which  impel  him  to  a  zealous  exercise  of  the  ministry  entrusted  to 
him.  First.  "  Our  earthly  house"  That  is  the  present  mortal  body,  with  which  is  contrasted 
the  eternal  and  immortal  body,  which  shall  be  ours  at  the  general  Resurrection  (compare 
1  Cor.  xv.  52,  53,  54).'  It  is  clearly  the  glory  and  hope  of  the  Resurrection  state,  that  the 
Apostle  has  in  view  throughout  this  passage,  which  is  the  key  and  the  only  key  to  the  inter- 
pretation of  it.  Now  this  chapter  is  closely  connected  with  the  former  one,  by  the  word 
'  For,'  with  which  it  commences.  In  the  former  chapter  the  Apostle  had  been  referring 
(ver.  8-18)  to  the  troubles  and  persecutions  which  he  had  endured  in  preaching  the  gospel, 
and  compares  (ver.  17)  '  our  light  affliction,'  which  is,  as  it  were,  'for  a  moment,'  with 
the  'far  more  exceeding  and  eternal  weight  of  glory '  which  awaited  him  in  the  next  world. 
'  Knowing  that  he  which  raised  up  the  Lord  Jesus  shall  raise  up  us  also  by  Jesus,  and  shall 
2)  resent  us  with  you '  (ver.  14) :  adding  (v.  1),  '  For  we  know  that  if  our  earthly  house  of  this 
tabernacle  (i.e.  our  present  body)  were  dissolved,  we  have  a  building  of  God  (i.e.  a  resurrec- 
tion body),  an  house  not  made  with  hands,  eternal  in  the  heavens.  2For  in  this  (i.e.  in  the 
present  mortal  body)  we  groan,  earnestly  desiring  to  be  clothed  upon  with  our  house  (i.e. 
our  glorified  body)  which  is  from  heaven.  3If  so  be  that  being  clothed  (i.e.  in  a  resurrection 
body)  we  shall  not  be  found  naked  (i.e.  devoid  of  the  qualification  for  a  glorified  body). 
4For  we  that  are  in  this  tabernacle  do  groan,  being  burdened :  not  for  that  we  would  be  (lit. 
wish  to  be)  unclothed  (i.e.  in  the  intermediate  state  without  a  body),  but  clothed  upon  (i.e. 
in  a  resurrection  body),  that  mortality  might  be  swallowed  up  of  life '  (i.e.  that  this  mortal 
should  be  raised  to  immortality,  and  the  enjoyment  of  eternal  life).  The  Apostle  here 
knows  of  no  state  of  existence  of  righteous  men,  but  three  :  First,  the  present  state  in  a  mortal 
body,  in  which  he  groans  (ver.  2,  4)  :  Second,  the  intermediate  state,  without  a  body,  called 
tlie  unclothed,  in  which  he  does  not  wish  to  be ;  Third,  the  clothed  upon  state  (i.e.  in  a 
resurrection,  and  glorified  body),  in  which  he  says  he  earnestly  desires  to  be  (ver.  1,  4) :  and 
which  he  describes  in  the  second  part  of  the  passage  under  the  words  '  at  home  '  (ver.  6),  and 
present  (ver.  8,  9),  which  are  the  translations  in  the  English  Authorised  Version  of  the 
Greek  word  (endeemo). 

The  second  part  of  this  passage  (ver.  6-10)  is  difficult  to  be  understood  by  a  reader  who 
is  unacquainted  with  the  Greek  text ;  the  Translators  of  the  English  Authorised  Version 
having  translated  the  Greek  word  (endeemo)  by  two  different  translations,  '  at  home  '  (ver.  6) 
and  'present'  (ver.  8,  9);  whilst  the  Translators  of  the  English  Revised  Version  have 
adopted  the  word  '  at  home  '  as  the  translation  of  (endeemo)  in  each  of  these  verses.  But 
neither  does  the  translation  '  at  home,'  nor  '  present,'  fully  convey  the  meaning  of  the  Greek 
word  endeemo,  which  signifies  rather,  '  being  in  '  (i.e.  a  body),  clearly  meaning,  either 
being  in  the  present  body  with  all  its  faculties  and  powers  (as  in  ver.  6),  or  being  in  a 
resurrection  or  glorified  body  (as  in  ver.  8,  9).  In  the  present  body,  he  says,  we  walk  by 
faith  ;  in  the  glorified  body  we  shall  walk  by  sight.  He  therefore  '  earnestly  desires  '  to  be 
in  the  latter ;  whilst  he  has  no  loish  to  be  in  the  unclothed  state,  without  a  body ;  for  as  a 
living  man  or  person  is  composed  of  body,  soul,  and  spirit,  so  he  cannot  in  any  sense  be 
said  to  be  present,  or  even  exist  after  death,  except  in  a  living  or  Kesurrection  body ;  and 
the  passage  may  thus  be  paraphrased.  °  '  Therefore  we  are  always  confident,  knowing  that 
whilst  we  are  at  home  in  the  body  (i.e.  dwelling  in  the  body,  viz.  in  the  present  body)  we  are 
absent  from  the  Lord  (i.e.  we  are  out  of  the  resurrection  or  glorified  body,  which  the 
Apostle  so  earnestly  desired  to  be  in  (ver.  2,  4).  bWe  are  confident  I  say,  and  willing  rather 
to  be  absent  from  the  body  (i.e.  out  of  the  present  body)  and  to  be  present  with  the  Lord 
(i.e.  at  home  in  the  glorified  body  with  the  Lord).  9Wherefoq3  we  labour,  that  whether 
present  (i.e.  at  home,  in  the  present  body,  or  alive,  ver.  6),  or  absent  (i.e.  out  of  the  present 
body,  or  dead),  we  may  be  accepted  of  him  (i.e.  at  his  coming).  10For  we  must  all  appear 
(lit.  be  manifested,  i.e.  judicially)  before  the  judgment  seat  of  Christ ;  that  every  one 
(i.e.  righteous  and  unrighteous)  may  receive  the  things  done  in  his  body,  according  to  that 


ON  THE   RESURRECTION.  139 

he  hath  done,  whether  it  be  good  or  lad.1  It  was  clearly  the  Apostle's  teaching,  that  neither 
the  righteous  nor  the  unrighteous  could  be  in  a  state  of  reward  or  punishment  after  death, 
until  they  had  been  accepted  or  condemned  at  the  judgment  seat  of  Christ,  which  was  to 
take  place  at  His  second  coming,  'at  the  last  day,'  or  '  the  end  of  the  world,'  as  already  so 
frequently  referred  to,  as  the  distinct  teaching  of  our  Lord  and  his  Apostles. 


(18)  I.  PET.  AJ>.  60. 

1  3  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  which  .  .  .  hath 
begotten  us  again  unto  a  lively  hope  by  the  resurrection  of  Jesus  Christ 
from  the  dead,  4To  an  inheritance  incorruptible,  and  undefiled,  and  that 
fadeth  not  away,  reserved  in  heaven  for  yon,  5Who  are  kept  by  the  power  of 
God  through  faith  unto  salvation  ready  to  be  revealed  in  the  last  time. 
7That  the  trial  of  your  faith  .  .  .  might  be  found  unto  praise  and  honour 
and  glory  at  the  appearing  (lit.  the  revelation)  of  Jesus  Christ :  13be 
sober,  and  hope  to  the  end  for  the  grace  that  is  to  be  brought  unto  you  at 
the  revelation  of  Jesus  Crhist. 

Note. — The  '  inJieritance  '  here  referred  to  by  the  Apostle,  '  reserved  '  for  those  '  who  are 
kept  by  the  power  of  God  through  faith  unto  salvation,"  is  to  be  obtained  by  them  '  at  the 
appearing  (or  revelation)  of  Jesus  Christ,'  and  not  till  then, '  in  the  last  time,'iha,t  is, '  at  the 
last  clay,  at  the  end  of  the  world,1  when  '  he  cometh  with  clouds ;  and  every  eye  shall  see 
him  '  (Rev.  i.  7). 

(19)  PHIL.  A.D.  64. 

1  23  For  I  am  in  a  strait  betwixt  two,  having  a  desire  to  depart  (lit.  to  be  released), 
and  to  be  ^vith  Christ ;  which  is  far  better :  ^Nevertheless  to  abide  in 
the  flesh  is  more  needful  for  you. 

Note. — The  heading  of  the  chapter  on  this  passage  by  the  Translators  of  the  English 
Authorised  Version  is,  '  he  sheweth  .  .  .  how  ready  he  is  to  glorify  Christ  either  by  his  life 
or  death.1  The  interpretation  of  this  passage  seems  clear,  from  the  marginal  reference  in 
the  English  Authorised  Version  to  (2  Cor.  v.  8),  already  explained  Sect.  17.  The  Apostle,  in 
the  context  of  both  these  passages,  is  referring  to  his  present  sufferings,  and  hope  of  future 
reward.  The  words  in  the  present  passage,  '  to  depart  and  to  be  with  Christ,1  implying,  that, 
looking  at  his  constant  sufferings,  to  die  would  be  gain  (ver.  21)  :  feeling  assured  that  at 
Christ's  coming  he  ivill  be  raised  with  all  the  dead  in  Christ,  to  meet  him  in  the  air,  in  a 
resurrection  or  glorified  body,  and  so  to  be  for  ever  with  the  Lord  (1  Thess.  iv.  15-17). 


(20)  PHIL. 

3  10  That  I  may  Jcnoiv  him,  and  the  power  of  his  resurrection,  and  the  fellow- 
ship of  his  s^^fferings,  being  made  conformable  unto  his  death ;  UI£ 
by  any  means  I  might  attain  unto  the  resurrection  of  the  dead.  ™Not 
as  though  I  had  already  attained,  either  were  already  perfect :  .  .  .  isbut 
this  one  thing  I  do,  forgetting  those  things  which  are  behind,  and  reaching 
forth  unto  those  things  which  are  before,  14I  press  toivard  the  mark  for  the 
prize  of  the  high  calling  of  God  in  Christ  Jesus. 

Note. — The  first  Resurrection  already  referred  to  by  our  Lord  (John  v.  24,  p.  127),  is  here 
referred  to  by  the  Apostle,  showing  that  a  spiritual  Resurrection  implies  progress,  and 
' pressing  forward,1  '  growth  in  grace,  and  in  the  knowledge  of  God,'  '  forgetting  '  failures 
in  the  past,  and  '  reaching  forth  unto  those  things  which  are  before,1  with  increased  earnest- 
ness, conscious  that  we  '  have  not  already  attained '  to  perfection,  as  long  as  we  are  in  the 
flesh,  and  having  our  eyes  steadily  fixed  on  '  the  prize  '  unto  which  we  are  called  of  God,  and 
which  will  be  given  only  when  the  race  of  the  elect  is  completed,  at  the  last  day,  though  at 
present  we  have  the  promise  of  it  assured  (see  Sect.  22,  Col.  iii.  4). 


(21)  PHIL. 

3  20  For  our  conversation  (lit.  citizenship)  is  in  heaven ;  from  whence  also  ive  look 
for  the  Saviour,  the  Lord  Jesus  Christ:  "Who  shall  change  our  vile 
body  (lit.  body  of  humiliation),  that  it  may  be  fashioned  like  unto  his 
glorious  body. 


140  THE   NEW   TESTAMENT. 

Note. — It  is  at  the  coming  of  Christ  that  our  sinful  and  corrupt  body  shall  be  *  fashioned 
like  unto  his  glorious  body,'  for  until  this  change  takes  place,  no  man  could  be  with  Christ 
in  glory ;  '  flesh  and  blood,'  in  its  present  fallen  state,  '  cannot  inherit  the  kingdom  of  God  ; 
neither  doth  corruption  inherit  incorruption '  (1  Cor.  xv.  50).  It  is  for  this  coming  of 
Christ,  therefore,  that  the  Apostle  and  all  the  people  of  God  are  said  to  be  looking  as  their 
central  liope. 

(22)  COL.  A.D.  64. 

3    4      When  Christ,  who  is  our  life,  shall  appear  (lit.  be  manifested),  then  shall  ye 
also  appear  (lit.  be  manifested)  with  him  in  glory. 

Note. — Here,  again,  it  is  not  till  Christ's  manifestation  at  his  coining,  that  his  people 
will  be  manifested  in  glory,  and  that  will  be  according  to  His  words,  at  the  last  day,  at  the 
end  of  the  world  (or  age,  or  dispensation). 


(23)  HEB.  A.D.  64. 

9  27  And  as  it  is  appointed  unto  men  once  to  die,  but  after  this  the  judgment :  2sSo 
Christ  was  once  offered  to  bear  the  sins  of  many ;  and  unto  them  that  look 
for  him  shall  he  appear  the  second  time  ivithout  sin  (lit.  apart  from 
sin)  unto  salvation. 

Note. — Here,  a  ^ain,  St.  Paul  states,  that  '  as  it  is  appointed  unto  men  once  to  die,  but 
after  this  the  judgment '  (i.e.  at  the  next  stage  of  consciousness  after  man's  death  is  the 
judgment) :  '  so  Christ  was  once  offered  to  bear  the  sins  of  many ;  and  unto  them  that  look 
for  him  shall  he  appear  (lit.  be  seen)  the  second  time  (his  first  coming  being  in  a  state  of 
humiliation,  his  second  in  glory)  without  sin  (lit.  apart  from  sin)  imto  salvation ' ;  that  is, 
not  coming  to  obtain  salvation  for  men  who  are  sinners,  or  have  died  as  sinners :  but  to 
bestow  eternal  salvation  upon  all  who  are  his  people,  both  dead  and  living  (see  1  Cor.  xv. 
23,  24). 


(24)  TITUS  A.D.  65. 

2  12  [the  grace  of  God,  ver.  11]  ...  '-Teaching  us  that,  denying  ungodliness  and 
worldly  lusts,  we  should  live  soberly,  righteously,  and  godly,  in  this  present 
world;  ^Looking  for  that  blessed  hope,  and  (or,  even)  the  glorious 
appearing  (lit.  Epiphany,  or  manifestation)  of  the  great  God,  and  (or  even) 
our  Saviour  Jesus  Christ ; 

Note. — Here,  again,  the  Apostle  directs  the  Church  to  the  glorious  appearing  or  mani- 
festation) of  our  Lord,  but  not  to  any  intermediate  state  of  existence,  as  their  great  and 
central  hope  of  happiness,  in  life,  and  in  death. 


(25)  n.  TIM.  A.D.  66. 
411  charge  thee  therefore  before  God,  and  the  Lord  Jesus  Christ,  who  shall  judge 

the  quick  (i.e.  the  living)  and  the  dead  at  his  appearing  (lit.  epiphany  or 
manifestation)  and  his  kingdom  ;  "I  am  now  ready  to  be  offered,  and  the  time 
'  of  my  departure  (lit.  release)  is  at  hand.  7I  have  fought  a  good  fight,  I  have 
finished  my  course,  I  have  kept  the  faith :  "Henceforth  there  is  laid  up  for 
me  a  crown  of  righteousness,  which  the  Lord,  the  righteous  judge,  shall 
give  me  at  that  day :  and  not  to  me  only,  but  unto  all  them  also  that 
love  his  appearing  (lit.  epiphany,  or  manifestation). 

Note. — Here,  again,  the  Apostle  hopes  for  a  reward,  but  not  till  Christ's  appearing  (or 
manifestation),  for  it  is  at  that  appearing  (or  manifestation)  he  shall  judge  the  quick  (i.e. 
the  living)  and  the  dead '  (ver.  1) :  at  which  appearing  the  Apostle  says  he  shall  receive  as 
a  reward  '  a  crown  of  righteousness,'  implying,  that  he  shall  not  receive  any  reward  after 
death,  before  that  day. 

(26)  n.  PET.  A.D.  66. 

2  4  For  if  God  spared  not  the  angels  that  sinned,  but  cAet  them  down  to  hell  (lit. 
to  Tartarus,  i.e.  a  place  of  great  degradation),  and  delivered  them  into  chains 
of  darkness,  to  be  reserved  unto  judgment ;  ''And  spared  not  the  old 
u'orld,  but  saved  Noah  the  eighth  person,  a  preacher  of  righteousness, 
bringing  in  the  flood  upon  the  world  of  the  ungodly;  "And  turning  the 


ON  THE  RESURRECTION.  141 

cities  of  Sodom  and  Gomorrha  into  ashes  condemned  them  with  an 

overthrow,  making  them  an  cnsample  unto  those  that  after  should  live 

ungodly ;  7And  delivered  just  Lot,  vexed  with  the  filthy  conversation  of  the 

wicked :  '-'The  Lord  knoweth  how  to  deliver  the  godly  out  of  temptations^ 

and  to  reserve  the  unjust  unto  the  day  of  judgment  to  be  punished. 

Note. — The  Apostle  here  brings  instances  of  God's  punishment  of  evil  angels  and  ungodly 

men  from  the  earliest  times ;  not  sparing  the  angels  that  sinned,  but  casting  them  down  to 

hell  (lit.  Tartarus,  i.e.  to  the  loivest  state  of  degradation  in  the  world  around),  as  also 

destroying  the  antediluvian  world  by  a  flood,  and  the  cities  of  Sodom  and  Gomorrha  by 

fire  from  heaven  ;    as   also   instances   of  God's  mercy   in  sparing  Noah,  a  preacher  of 

righteousness,  and  Lot,  a  righteous  and  just  man.     So,  just  in  the  same  way,  now  as  ever, 

'  the  Lord  knoweth  how  to  deliver  the  godly  out  of  temptation  (that  is,  from  the  trials  of  the 

Tempter,  and  from  tlieir  enemies),  and  to  reserve  the  unjust  unto  the  day  of  judgment  to  be 

punished ' :  that  is,  with  everlasting  destruction  from  the  presence  of  the  Lord,  and  from 

the  glory  of  his  power ' ;  at  the  same  time,  '  when  he  shall  come  to  be  glorified  in  his  saints,. 

and  to  be  admired  in  all  them  that  believe '  (2  Thess.  i.  9-10). 


(27)  n.  PET. 

3  3  Knowing  this  first,  that  there  shall  come  in  the  last  days  scoffers,  walking  after 
their  own  lusts,  4And  saying,  Where  is  the  promise  of  his  coming 
(parousia)  ?  for  since  the  fathers  fell  asleep,  all  things  continue  as  they 
were  from  the  beginning  of  the  creation.  :'For  this  they  willingly  are 
ignorant  of,  that  by  the  word  of  God  the  heavens  were  of  old,  and  the 
earth  standing  out  of  the  water  and  in  the  water :  6  Whereby  the 
world  that  then  was,  being  overfloived  with  water,  perished :  7But  the 
heavens  and  the  earth,  which  are  now,  by  the  same  word  are  kept  in 
store,  reserved  vinto  fire  against  the  day  of  judgment  and  perdition 
of  ungodly  men.  10But  the  day  of  the  Lord  will  come  as  a  thief  in  the 
night ;  in  the  which  (i.e.  day)  the  heavens  shall  pass  away  with  a  great 
noise,  and  the  elements  shall  melt  with  fervent  heat,  the  earth  also  and 
the  works  that  are  therein  shall  be  burned  up.  "Seeing  then  that  all 
these  things  shall  be  dissolved,  what  manner  of  persons  ought  ye  to  be  in  all 
holy  conversation  and  godliness,  ^Looking  for  and  hasting  unto  the 
coming  of  the  day  of  God,  wherein  the  heavens  being  on  fire  shall  be 
dissolved,  and  the  elements  shall  melt  with  fervent  heat  ?  ^Neverthe- 
less we,  according  to  his  promise,  look  for  new  heavens  and  a  new 
earth,  ivherein  dwelleth  righteousness. 

Note. — The  Apostle  here  announces,  that  as  there  were  ungodly  men  in  the  earliest  ages, 
of  the  world,  who  being  mockers  and  dcspisers  of  God's  word,  and  threatened  judgments, 
were  destroyed  in  the  flood  ;  so  there  would  be  '  in  the  last  days  '  of  the  present  dispensa- 
tion, mockers,  who,  in  spite  of  all  warnings,  would  be  willingly  ignorant  of  God  and  of  his 
truth,  and  would  be  destroyed  at  the  second  coming  of  Christ,  at  the  day  of  judgment,  and 
final  separation  of  all  men  for  everlasting  reward  or  punishment :  when  '  the  heavens  shall 
pass  away  with  a  great  noise,  and  the  elements  shall  melt  with  fervent  heat,1  when  '  the. 
earth  also  and  the  works  that  are  therein  shall  be  burned  upj  and  there  shall  be  '  new' 
heavens  and  a  new  earth,  wherein  dwelleth  righteousness  '  (see  Rev.  xxi.  1). 


(28)  JUDE  A.D.  66. 

14  And  Enoch  also,  the  seventh  from  Adam,  prophesied  of  these,  saying,  Behold,  the 
Lord  cometh  with  ten  thousands  of  his  saints  (lit.  holy  ones,  defined  else- 
where as  holy  angels),  l  To  execute  judgment  upon  all,  and  to  convince 
all  that  are  ungodly  among  them  of  all  their  ungodly  deeds  which  they  have 
ungodly  committed,  and  of  all  their  hard  speeches  which  ungodly  sinners 
have  spoken  against  him. 

Note. — There  are  three  passages  in  Scripture  when  the  Lord  is  said  to  come  from 
heaven  with  his  saints  (i.e.  holy  angels).  The  first  in  Deut.  xxxiii.  2  at  the  giving  of  the 
laiv.  '  The  LORD  came  from  Sinai  ...  he  came  with  ten  thousands  of  saints  :  from  his. 


142  THE  NEW  TESTAMENT. 

right  hand  went  &  fiery  law  for  them1  (that  is,  his  people).  These  are  declared  to  be  angeh 
(Ps.  Ixviii.  17).  '  The  chariots  of  God  are  twenty  thousand,  even  thousands  of  angels  :  the 
LORD  is  among  them,  as  in  Sinai,  in  the  holy  place.'  Again,  Stephen  said  of  the  nation 
(Acts  vii.  53),  '  Who  have  received  the  law  by  the  disposition  of  angels,  and  have  not  kept 
it.'  Again,  St.  Paul  confirms  this  statement  (Gal.  iii.  19),  '  the  laiv  .  ,  .  was  ordained  by 
angels  in  the  hand  of  a  mediator  (i.e.  Moses).  The  second  place  where  the  Lord  is  said  to 
come  from  heaven  with  his  saints  (1  Thess.  iii.  13)  has  been  already  referred  to  (Section  8), 
they  are  no  doubt  '  his  holy  angels,'  who,  in  the  Gospels,  are  said  to  accompany  him  from 
heaven  '  to  gather  together  his  elect,'  and  to  execute  judgment  upon  the  ungodly.  The 
third  place  where  the  Lord  is  said  to  come  with  his  saints  is  in  the  present  passage ;  where 
the  object  of  their  coining  is  stated,  'to  execute  judgment'  upon  the  ungodly.  (See 
Matt.  xiii.  39,  40,  41,  42,  49,  50;  xvi.  27 ;  xxiv.  30,  31 ;  xxv.  31.  Mark  viii.  38,  xiii.  26,  27. 
Luke  ix.  26.  2  Thess.  i.  6,  7,  8,  10.)  In  no  passage  in  the  Scriptures  are  holy  men 
spoken  of  as  executors  of  God's  judgment  at  the  last  day,  but  angels  only;  the  elect  being 
gathered  by  them,  and  separated  by  them  from  the  rest  of  mankind. 


(29)  i.  JOHN  A.D.  90. 

2  28  And  now,  little  children,  abide  in  him ;  that  when  Jie  shall  appear  (lit.  be 
manifested),  we  may  have  confidence,  and  not  be  ashamed  before  him  at  his 
coming  (parousia). 

Note. — The  Apostle  shows  the  importance  of  abiding  in  Christ,  now  in  this  life,  that 
when  he  shall  appear,  or  be  manifested  before  the  whole  world  at  his  second  coming ;  '  we 
(i.e.  his  people)  may  have  confidence,  and  not  be  ashamed,'  as  all  others  will  be  at  that 
day,  when  the  godly  and  the  ungodly  will  be  separated,  and  for  ever. 


(30)  i.  JOHN 

3  2  Beloved,  noiv  are  we  the  sons  of  God,  and  it  doth  not  yet  appear  (is  not  as  yet 
manifested)  what  we  shall  be :  but  we  know  that,  when  he  shall  appear 
(i.e.  be  manifested),  we  shall  be  like  him ;  for  we  shall  see  him  as  he  is. 

Note. — Here,  again,  the  Apostle  urges  the  importance  of  being  sons  (lit.  children)  of  God, 
now,  that  when  he  shall  be  manifested  we  may  be  found  '  like  him  ' ;  for  '  if  children,  then 
heirs ;  heirs  of  God,  and  joint  heirs  with  Christ ; '  (Bom.  viii.  17). 


(31)  i.  JOHN 

4  17      Herein  is  our  love  made  perfect,  that  we  may  have  boldness  in  the  day  of 
judgment :  because  as  he  is,  so  are  ive  in  this  ivorld. 

Note. — Here,  again,  the  Apostle  is  urging  the  importance  of  our  love  being  perfect,  now, 
that  we  may  have  boldness  in  the  day  of  judgment :  at  the  final  separation  of  all  men  for 
everlasting  reward  or  punishment.  The  second  coming  of  Christ  is  to  be  the  Great  Central 
hope  of  the  Christian  Church,  in  life,  and  in  death. 


(32)  REV. 

2    7      To  him  that  overconieth  will  I  give  to  eat  of  the  tree  of  life,  which  is  in  the 
midst  of  the  paradise  of  God. 

Note. — There  is  a  marginal  reference  in  this  passage,  in  the  English  Authorised  Version, 
to  Gen.  ii.  9  and  Eev.  xxii.  2,  14.  In  the  former  quotation  Adam  is  described  as  placed  in 
the  garden  (i.e.  Paradise,  in  the  Greek  text)  in  which  was  the  tree  of  life,  but  from  which 
he  was  driven  out  in  consequence  of  his  disobedience.  In  the  latter  passage  there  is  a 
reference  to  Paradise  restored,  with  its  tree  of  life  for  the  Redeemed  to  eat  of,  in  bodies, 
Glorified,  Incorruptible,  Immortal,  Spiritual  or  holy,  and  incapable  of  sin ;  for  Christ,  who 
is  the  source  of  all  Spiritual  life  here,  will  be  the  tree  of  life,  and  the  source  of  all  Spiritual 
life,  and  Itappiness,  and  holiness  there,  and  for  ever  and  ever. 


(33)  REV. 

69  I  saw  under  the  altar  the  souls  (i.e.  the  persons)  of  them  that  were  slain  for  the 
word  of  God,  and  for  the  testimony  which  they  held  :  10And  they  cried  with 
a  loud  voice,  saying,  How  long,  O  Lord,  holy  and  true,  dost  thou  not  judge 


ON   THE   RESURRECTION.  143 

and  avenge  our  blood  on  them  that  divell  on  the  earth  ?  .  .  .  "And 
ivhite  robes  were  given  unto  every  one  of  them ;  and  it  was  said  unto 
them,  that  they  should  rest  yet  for  a  little  season,  until  their  fellow- 
servants  also  and  (i.e.  even)  their  brethren,  that  should  be  killed  as  they 
were  should  be  fulfilled  (or  completed). 

Note. — Here  is  a  figurative  description  of  the  martyrs  '  slain  for  the  word  of  God,  and 
for  the  testimony  which  they  field ' ;  crying  with  '  a  loud  voice  '  from  '  under  the  altar ' 
where  they  lay,  '  How  long,  O  Lord,  holy  and  true,  dost  thou  not  judge  and  avenge  our 
blood,  on  those  that  divell  on  the  earth ' ;  when  '  it  was  said  unto  them,  that  the}'  should 
rest  yet  a  little  season,  until  their  fellow  servants  also  and  their  brethren  that  should  be 
killed  as  they  were,  should  be  fulfilled  '  (or  completed).  Or,  in  other  words,  until  the  number 
of  God's  elect  is  complete,  there  will  be  no  coming  of  Christ  to  judgment,  no  separation  of 
righteous  and  unrighteous,  no  final  reward  or  punishment  of  mankind  ;  the  wheat  and  the 
tares  shall  grow  together,  the  ivheat  and  the  chaff  shall  not  be  separated;  and  this  may  be 
considered  as  the  summary  of  all  the  sayings  of  our  Lord  and  his  Apostles  on  the  subject, 
as  already  referred  to. 


(34)  REV. 

14  13  I  heard  a  voice  from  heaven  saying  unto  me,  Write,  Blessed  are  the  dead 
which  die  in  the  Lord  .  .  .  Yea,  saith  the  Spirit,  that  they  may  rest 
from  their  labours;  and  their  works  do  folloio  them  (i.e.  wherever 
they  are,  their  ivorks  are,  as  it  were,  with  them). 

Note. — It  is  here  stated,  that  '  the  dead  which  die  in  the  Lord  '  are  blessed  ;  they  have 
died  in  hope  of  a  Resurrection  to  eternal  life,  as  the  Old  Testament  saints  have  died,  and 
in  peace  ;  and  '  rest  from  their  labours.'  In  chap.  xx.  6  it  is  written, '  Blessed  and  holy  is  he 
that  hath  part  in  the  first  Resurrection;  that  is  in  the  Resurrection  from  death  to  life  in 
this  world  (see  John  v.  25) ;  on  such  the  second  death  hath  no  power.' 


(35)  REV. 

20  11  And  I  saw  a  great  white  throne,  and  him  that  sat  on  it,  from  whose  face  the 
earth  and  the  heaven  fled  away ;  and  there  was  found  no  place  for  them. 
12And  I  saw  the  dead,  small  and  great,  stand  before  God ;  and  the  books 
were  opened :  and  another  book  was  opened,  which  is  the  book  of  life : 
and  the  dead  were  judged  out  of  those  things  which  were  written  in 
the  books,  according  to  their  works.  13And  the  sea  gave  up  the  dead 
which  were  in  it ;  and  death  and  hell  (Hades,  marg.  the  grave)  delivered 
up  the  dead  which  were  in  them :  and  they  were  judged  (i.e.  separated 
for  reward  or  punishment)  every  man  according  to  their  works.  14And 
death  and  hell  (Hades)  were  cast  into  the  lake  of  fire.  This  is  the  second 
death.  1  'And  whosoever  was  not  found  written  in  the  book  of  life 
was  cast  into  the  lake  of  fire  (see  Matt.  zxv.  31-46). 

Ivbfe. — This  is  the  sum  and  substance  of  all  revelation,  '  whosoever  was  not  found 
written  in  the  book  of  life,  was  cast  into  the  lake  of  fire.' 


III.  THE  CREEDS,  ARTICLES,  AND  FORMULARIES,  OP  THE  CHURCH  OF  ENG- 
LAND. 

The  Creeds,  Articles,  and  Formularies,  of  the  Church  of  England,  as  set  forth 
in  the  Book  of  Common  Prayer,  and  to  which  all  the  Clergy  have  subscribed 
their  assent,  confirm  the  statements  already  set  forth  respecting  our  Lord's  return 
or  second  coming,  to  judge  the  quick  and  the  dead,  '  at  the  last  day,'  or  '  end  of  the 
world ' ;  when  there  will  be  a  Resurrection  of  all  men,  and  each  rewarded  or 
punished  according  to  their  works.  The  Prayer  Book  knows  of  no  other  Resurrec- 
tion, nor  of  any  other  state  of  probation,  as  will  appear  from  the  following 
Sections. 


144  CHURCH   OF  ENGLAND  DOCTRINE. 

(1)  THE  APOSTLES'  CREED. 

The  Apostles'  Creed,  which  is  recited  by  the  Minister  and  the  people  in  the 
Publick  Services  of  the  Church,  affirms  of  Christ,  '  The  third  day  he  rose  again 
from  the  dead,  He  ascended  into  heaven,  And  sitteth  on  the  right  hand  of 
God.  .  .  .  From  thence  he  shall  come  to  judge  tJie  quick  and  the 
dead.' 

Note. — The  object  of  Christ's  coming  is  here  stated  to  be  '  to  judge  (i.e.  to  separate  for 
final  reward  or  punishment)  the  quick  and  the  dead ; '  clearly  implying  that  all  mankind 
will  be  then  raised,  and  separated  for  ever,  which  must  reasonably  exclude  any  later 
Resurrection  from  the  dead,  or  any  further  state  of  probation. 


(2)  But  this  Creed  (in  the  Publick  Baptism  of  Infants,  as  also  in  the  Private 
Baptism  of  Infants,  and  in  the  Baptism  of  such  as  are  of  Riper 
Years)  affirms  also,  that  '  he  ascended  into  heaven,  and  sitteth  at  the 
right  hand  of  God  .  .  .  and /row,  thence  shall  come  again  at  the  end  of 
the  ivorld,  to  judge  the  quick  and  the  dead.' 

Note. — The  time  of  Christ's  coming  to  judge  the  quick  and  the  dead  is,  in  each  of  these 
Creeds  declared  to  be  at  the  end  of  tJie  world  ;  clearly  excluding  the  possibility  of  any  after 
Resurrection,  or  state  of  probation. 


(3)  THE  NICENE  CREED. 

In  the  Nicene  Creed,  which  is  recited  by  the  Minister  arid  the  people  in  the  office 
of  the  Holy  Communion,  it  is  affirmed  of  Christ,  he  '  ascended  into  heaven, 
And  sitteth  on  the  right  hand  of  the  Father.  And  he  shall  come  again 
^vith  glory  to  judge  both  the  quick  and  the  dead :  whose  kingdom  (i.e.  his 
kingdom  of  glory)  shall  have  no  end.' 

Note. — It  is  here  distinctly  stated  that  the  object  of  Christ's  coming  '  again  '  (that  is,  the 
second  time,  his  first  coming  being  in  a  state  of  humiliation)  is  'to  judge  the  quick  and  the 
dead  '  ;  that  is  to  separate  the  good  and  the  bad  for  final  reward  or  punishment ;  whilst  to 
come  'in  glory'  implies,  as  our  Lord  defines  it  (Matt.  xxv.  31),  '  with  all  his  holy 
angels.' 


(4)  THE  ATHANASIAN  CREED. 

This  Creed,  commonly  called  the  Creed  of  St.  Athanasius,  affirms  of  Christ,  that 
'  He  ascended  into  heaven,  he  sitteth  on  the  right  hand  of  the  Father,  God 
Almighty :  from  u-hence  he  shall  come  to  judge  the  quick  and  the 
dead.  At  ivhose  coming  all  men  shall  rise  again  with  their  bodies: 
and  shall  give  account  for  their  own  works.  And  they  that  have  done  good 
shall  go  into  life  everlasting :  and  they  that  have  done  evil  into  ever- 
lasting fire.' 

Note. — In  this  Creed,  it  is  distinctly  stated,  that  the  object  of  Christ's  coming  again  is  to 
'  judge  the  quick  and  the  dead ' ;  whilst  it  is  added,  hi  condemnation  of  Millenarianism, 
'  At  whose  coming  all  men  shall  rise  again  with  their  bodies  '  ;  as  against  the  Millenarians 
who  affirmed  that  '  the  elect  only  would  be  raised  at  Christ's  coming,'  which  they  called, 
'  the  first  resurrection  ' ;  and  that  there  would  be  another  state  of  probation  ;  and  another 
resurrection  at  the  end  of  what  they  call,  the  Millennium. 


(5)  OF  THE  RESURRECTION  OF  CHRIST.     (Art.  4.) 

In  this  Fourth  Article,  to  which  all  the  Clergy  of  the  Church  of  England  have 
subscribed  their  assent,  it  is  affirmed,  that  J  Christ  did  truly  rise  again 
from  death,  and  took  again  his  body,  with  fle'sh,  bones,  and  all  things 
appertaining  to  the  perfection  of  Man's  nature ;  wherewith  he  ascended  into 
Heaven,  and  there  sitteth,  until  he  return  to  judge  all  Men  at  the  last 
day. 


ON  THE  RESURRECTION.  145 

Note. — In  this  Article  it  is  distinctly  stated,  that  Christ  is  in  heaven,  and  will  sit  there, 
1  until  lie  return  to  judge  all  men,  at  the  last  day  ' ;  or  as  it  is  expressed  in  the  Apostles' 
Creed  (see  Section  2,  previous  page),  'at  the  end  of  the  world.'  It  is  clear,  therefore,  that 
the  Creeds  and  Articles  of  the  Church  of  England  know  of  no  Resurrection  for  final  reward 
or  happiness,  but  the  General  Resurrection,  at  the  end  of  the  world  or  the  last  day  ;  and 
therefore  condemn  the  doctrine  of  the  Millenarians,  who  affirm,  that  '  the  elect  only  will 
be  raised  at  Christ's  coming,  which  they  call  the^irs^  Resurrection,  after  which  they  affirm 
there  will  be  another  state  of  probation,  followed  by  what  they  call  Christ's  second  coming.' 


(6)  THE  COLLECT  FOR  THE  FIRST  SUNDAY  IN  ADVENT. 

In  the  first  part  of  this  Collect,  there  is  a  petition  to  God,  to  '  give  us  grace  that 
we  may  cast  away  the  works  of  darkness,  and  put  upon  us  the  armour  of  light, 
now  in  the  time  of  this  mortal  life,  in  which  .  .  .  Christ  came  to  visit  us 
in  great  humility,  that  in  the  last  day,  when  he  shall  come  again 
(that  is,  a  second  time)  in  his  glorious  Majesty  to  judge  both  the  quick 
and  dead  (that  is,  clearly  all  mankind),  we  (that  is,  all  his  Saints)  may 
rise  to  the  life  immortal'  (i.e.  life  eternal). 

Note. — In  this  Collect,  Christ's  first  coming  is  spoken  of  as  in  a  state  of  humiliation,  as 
compared  with  his  second  coming,  here  spoken  of  as  a  coming  in  glory ;  it  is  said  to  be  at 
the  last  day,  and  '  to  judge  the  quick  and  the  dead,'  that  is,  all  mankind ;  and  there  is  a 
petition  also,  that  then,  « we  '  (referring  to  God's  people)  may  rise  to  the  life  Immortal  (or 
eternal),  implying  that  none  will  be  raised  to  life  till  that  day,  and  consequently  that  none 
will  be  rewarded  or  punished  till  that  day  ;  and  also  that  there  can  be  no  Resurrection,  or 
probation  of  mankind  after  that  day. 


(7)  THE  COLLECT  FOR  THE  THIRD  SUNDAY  IN  ADVENT. 

In  this  Collect,  after  Christ  is  said  at  his  first  coming  to  have  sent  his 
messenger  to  prepare  his  way  before  him,  there  is  a  petition  '  that  the 
ministers  and  stewards  of  thy  mysteries  may  likewise  so  prepare  and  make 
ready  thy  way  .  .  .  that  at  thy  second  coming  to  judge  the  ivorld  we 
may  be  found  an  acceptable  people  in  thy  sight.' 

Note. — We  have  here  the  two  comings  of  Christ  referred  to :  the  first  in  a  state  of 
humiliation,  the  second  in  a  state  of  glory,  as  a  Judge,  to  judge  the  world,  and  then  is  added 
&  petition,  that  ive  maybe  then  found  acceptable,  implying,  that  there  can  be  no  final 
reward  or  punishment  till  that  day,  elsewhere  called  '  the  last  day,'  or  '  the  end  of  the  world,' 
or  end  of  man's  probation.  Without  affirming  the  character  of  the  punishment  here 
referred  to,  it  contains,  at  least,  a  most  solemn  warning  to  seek  to  be  amongst  the  saved 
here,  rather  than  to  be  found  amongst  the  lost  hereafter. 


The   following   Hymn  (commonly  known   as   Luther's   Hymn)  may  be   con- 
sidered as  one  of  the  best  extant,  on  the  Biblical  doctrine  of  the  Resurrection  of 

the  dead : — 

Great  God,  what  do  I  see  and  hear 

The  end  of  things  created ; 
The  Judge  of  mankind  doth  appear, 

On  clouds  of  glory  seated  ! 
The  trumpet  sounds,  the  graves  restore 
The  dead  which  they  contained  before ; 

Prepare,  my  soul,  to  meet  Him. 


140  THE  NEW  TESTAMENT  ON  THE  RESURRECTION. 

The  dead  in  Christ  shall  first  arise 
At  the  last  trumpet's  sounding, 

Caught  \ip  to  meet  Him  in  the  skies, 
With  joy  their  Lord  surrounding; 

No  gloomy  fears  their  souls  dismay : 

His  presence  sheds  eternal  day 
On  those  prepared  to  meet  Him. 

But  sinners,  filled  with  guilty  fears, 
Behold  His  wrath  prevailing ; 

For  they  shall  rise,  and  find  their  tears 
And  sighs  are  unavailing ; 

The  day  of  grace  is  past  and  gone  ; 

Trembling  they  stand  before  the  throne. 
All  unprepared  to  meet  Him. 

Great  God,  what  do  I  see  and  hear  1 

The  end  of  things  created  ; 
The  Judge  of  mankind  doth  appear . 

On  clouds  of  glory  seated ! 
Low  at  His  Cross,  I  view  the  day 
When  heaven  and  earth  shall  pass  aw&y, 

And  thus  prepare  to  meet  Him 


THE    MILLENNIUM 


CHEISTIAN     DISPENSATION. 


THE  BINDING  OF  SATAN.  A  THOUSAND  YEABS:  THE  FIRST  EESURBECTION: 
THE  LOOSING  OF  SATAN  :  THE  GENERAL  JUDGMENT. 

KEY. 

20  1  And  I  saw  an  angel  conie  down  from  heaven,  having  the  key  of  the  bottomless 
pit  (lit.  the  abyss  or  deep)  and  a  great  chain  in  his  hand.  2And  he  laid  hold 
on  the  dragon,  that  old  serpent,  which  is  the  Devil,  and  Satan,  and 
bound  him  a  thousand  years,  3And  cast  him  into  the  bottomless  pit 
(lit.  the  abyss  or  deep),  and  shut  him  up,  and  set  a  seal  upon  him,  that  he 
should  deceive  the  nations  no  more,  till  the  thousand  years  should  be 
fulfilled :  and  after  that  he  must  be  loosed  a  little  season.  4And  I  saw 
thrones,  and  they  sat  upon  them,  and  judgment  was  given  unto  them:  and 
I  saw  the  souls  of  them  that  were  beheaded  for  the  witness  of  Jesus,  and 
for  the  icord  of  God,  and  which  had  not  worshipped  the  beast,  neither 
his  image,  neither  had  received  his  mark  upon  their  foreheads,  or  in 
their  hands ;  and  they  lived  and  reigned  with  Christ  a  thousand 
years.  'But  the  rest  of  the  dead  lived  not  again  until  the  thousand 
years  ivere  finished.  This  is  the  first  resurrection.  "Blessed  and 
holy  is  he  that  hath  part  in  the  first  resurrection  :  on  such  the  second 
death  hath  no  power,  but  they  shall  be  priests  of  God  and  of  Christ,  and 
shall  reign  u'ith  him  a  thousand  years.  'And  when  the  thousand 
years  are  expired,  Satan  shall  be  loosed  out  of  his  prison,  sAnd  shall  go 
out  to  deceive  the  nations  which  are  in  the  four  quarters  of  the  earth, 
Gog  and  Magog,  to  gather  tJiem  together  to  battle:  the  number  of  whom  is 
as  the  sand  of  the  sea.  8And  they  went  up  on  the  breadth  of  the 
earth,  and  compassed  the  camp  of  the  saints  about,  and  the  beloved 
city :  and  fire  came  down  from  God  out  of  heaven,  and  devoured  them. 
IOAnd  the  devil  that  deceived  them  was  cast  into  the  lake  of  fire  and 
brimstone,  where  the  beast  and  the  false  prophet  are,  and  shall  be  tor- 
mented day  and  night  for  ever  and  ever  (lit.  for  the  ages  of  ages). 

Note. — The  binding  or  restraining  of  Satan,  from  deceiving  the  nations,  here  referred 
to,  has  reference  only  to  the  Gentile  or  Heathen  world,  or  '  the  nations,'  for  the  words 
Gentile,  heathen,  nation,  in  the  English  Authorised  Version  of  the  Old  and  New  Testament 
Scriptures,  are  the  translations  of  the  same  Greek  word  (ethnos).  Now,  in  the  preceding 
chapters  of  this  book,  there  are  a  series  of  Visions  of  the  Christian  Church  in  a  state  of 
trial  and  persecution  from  its  rise  to  its  close :  the  nineteenth  chapter  ending  with  a  Vision 
of  the  marriage  of  the  Lamb,  and  the  destruction  of  the  enemies  of  the  Church,  '  all  the 
fowls  that  fly  in  the  midst  of  heaven  '  being  called  to  the  great  slaughter,  to  eat  their  flesh. 
But  before  the  closing  of  the  book,  there  is  a  word  of  comfort  (in  chapter  xx.)  to  the  Church 
in  all  ages,  that  there  was  a  protecting  hand  all  through  to  the  people  of  God,  for  Satan 
was  not  allowed  unlimited  power  against  them,  any  more  than  he  was  against  the  Saints 
of  the  Old  Testament  Cliurch,  as  exemplified  in  the  case  of  Job :  as  when  Satan  said  of  Job 
(i.  10),  '  Hast  not  thoit  made  an  hedge  about  him,  and  about  his  house,  and  about  all  that 
he  hath  on  every  side  ?  '  when  '  12the  Lord  said  unto  Satan,  Behold,  all  that  he  hath  is  in 

i  2 


148  THE  MILLENNIUM 

thy  power  .'hand) ;  only  upon  himself  put  not  forth  thine  hand.'     Again  (ii.  6),  '  the  LORD 
said  unto  Satan,  Behold,  he  is  in  thine  hand  ;  but  save  his  life '  (lit.  soul). 

(1)  The  binding  of  Satan  is  said  to  take  place  at  the  beginning  of  the  thousand  years, 
and  his  loosing  at  the  end  of  them ;  therefore  the  commencement  of  the  thousand  years  can 
be  very  clearly  and  unmistakably  defined  ;  whilst  of  its  close,  though  also  defined,  Christ  said 
(Matt.  xxiv.  36),  '  But  of  that  day  and  hour  knoweth  no  man,  no,  not  the  angels  of  heaven, 
but  my  Father  only.'  Now,  it  was  promised  to  our  first  parents  at  the  fall,  that  from  their 
seed  One  should  arise  as  a  Deliverer  from  the  curse,  who  should  bruise  the  Serpent's  head 
(i.e.  bind  or  restrain  and  ultimately  destroy  the  power  of  the  Evil  One).  Again,  it  was 
prophesied  of  the  Messiah  (Is.  liii.  12), '  lie  shall  divide  the  spoil  with  the  strong  (i.e.  he  shall 
rescue  men  from  the  grasp  of  the  Evil  One,  and  the  consequence  of  the  fall) ;  because  he 
hath  poured  out  his  soul  unto  death :  .  .  .  and  he  bare  the  sin  of  many,  and  made 
intercession  for  the  transgressors.'  And  St.  Paul  (Col.  ii.  15)  says,  that  Christ '  having  spoiled 
principalities  and  powers,  he  made  a  shew  of  them  openly,  triumphing  over  them  in  it '  (i.e. 
in  his  cross  or  crucifixion,  v.  14).  And  (Eph.  iv.  8)  says,  (quoting  from  Ps.  Ixviii.  18),  '  "When 
he  ascended  up  on  high,  he  led  captivity  (i.e.  death  and  Satan)  captive  (i.e.  triumphed  over 
them),  and  gave  gifts  unto  men'  (or  received  gifts  to  give  to  men);  as  when  after  his 
Ascension  he  poured  out  the  Holy  Spirit  on  his  Apostles  and  others,  and  enabled  them, 
by  that  Spirit,  to  cast  out  devils,  and  turn  men  '  from  the  power  of  Satan  unto  God ' 
(Acts  xxvi.  18).  Again,  in  Is.  xlix.,  where  '  Christ '  is  said  to  be  '  sent  to  the  Gentiles  witli 
gracious  promises '  (see  the  Translators'  heading  of  the  chapter  in  the  English  Authorised 
Version),  the  question  is  put  (ver.  24) :  '  Shall  the  prey  be  taken  from  the  mighty,  or  the 
lawful  captive  delivered  ? '  and  the  answer  is :  2r''  But  thus  saith  the  LORD,  Even  the 
captives  of  the  mighty  shall  be  taken  away,  and  the  prey  of  the  terrible  shall  be  delivered  : 
for  I  will  contend  with  him  that  contendeth  with  thee,  and  I  will  save  thy  children.'  To 
this  passage  our  Lord  clearly  refers  on  the  occasion  of  his  casting  out  a  devil  (lit.  a  demon) 
from  a  man  who  was  blind  and  dumb;  when  he  affirmed  that  the  casting  out  of  devils 
(or  demons)  by  him  was  a  sign  of  his  Messiahship  '  (Matt.  xii.  28-29;  see  Mark  iii.  27),  lif 
I  cast  out  devils  (lit.  demons)  by  the  Spirit  of  God,  then  the  kingdom  of  God  is  come  unto 
you.'  Adding, '  Or  else  how  can  one  enter  into  a  strong  man's  house,  and  spoil  his  goods, 
except  he  first  bind  the  strong  man  ?  and  then  he  will  spoil  his  house.  Also  Luke  xi.  20, '  But 
if  I  with  the  finger  of  God  cast  out  devils  (lit.  demons),  no  doubt  the  kingdom  of  God  is  come 
upon  you.  21When  a  strong  man  (i.e.  Satan)  armed  keepeth  his  palace  (i.e.  man's  heart), 
his  goods  are  in  peace:  22But  when  a  stronger  than  he  (i.e.  Christ)  shall  come  upon  him, 
and  overcome  him  (i.e.  by  truth),  he  taketh  from  him  all  his  armour  wherein  he  trusted,  and 
divideth  his  spoils.  23He  that  is  not  with  me  is  against  me  '.  and  he  that  gathereth  not  with  met 
scattereth.'  Again,  Christ  shewed  his  followers  in  every  age  how  to  overcome  Satan,  by  using 
'  the  sivord  of  the  Spirit,  which  is  the  word  of  God  '  (Eph.  vi.  17),  as  he  did  in  the  tempta- 
tion in  the  wilderness.  He  also  showed  his  power  over  Satan  whilst  on  earth,  by  '  casting 
out  devils'  (lit.  demons),  and  '  evil  spirits,'  and  '  unclean  spirits  by  his  word.'  St.  Peter  says 
(Acts  x.  38)  that  '  God  anointed  Jesus  of  Nazareth  with  the  Holy  Ghost  and  with  power : 
who  went  about  doing  good,  and  healing  all  that  were  oppressed  of  the  devil ',  for  God  wa& 
•with  him.'  St.  John  says  (1  John  iii.  8):  '  For  this  purpose  the  Son  of  God  was  mani- 
fested, that  he  might  destroy  the  works  of  the  devil.'  Again,  St.  Paul  says  (Heb.  ii.  14) : 
'  Forasmuch  then  as  the  children  (i.e.  those  who  are  to  be  redeemed)  axepartakcrs  of  flesh  and 
blood,  he  also  himself  likewise  took  part  of  the  same;  that  through  death  he  might  destroy 
(lit.  make  useless,  or  deprive  of  power)  him  that  had  the  poiuer  of  death,  that  is  the  devil ; 
1  'And  deliver  them,  who  through  fear  of  death  were  all  their  life  time  subject  to  bondage.' 
Again,  Christ  committed  this  power  of  casting  out  devils  (lit.  demons)  and  unclean  or  evil 
spirits,  not  only  to  his  Apostles  (Matt.  x.  1 ;  Mark  vi.  7  ;  Luke  ix.  1),  but  also  to  the  seventy 
(Luke  x.  17,  20),  but  only  in  his  name  (Mark  xvi.  17).  Again,  St.  Paul  says  (Acts  xxvi.  18), 
that  he  was  sent  to  the  Gentiles  by  Christ,  '  To  open  their  eyes,  and  to  turn  them  from 
darkness  to  light,  and  from  the  power  of  Satan  unto  God,  that  they  may  receive  forgiveness 
of  sins,  and  inheritance  among  them  which  are  sanctified  by  faith  that  is  in  me.'  Again, 
St.  James  says  (iv.  7)  :  '  Resist  tJie  devil,  and  he  will  flee  from  you.'  Again,  St.  Paul  tells- 
us  how  the  devil  is  to  be  resisted  and  overcome  (Eph.  vi.  10),  '  be  strong  in  the  Lord,  and  in 
the  power  of  his  might.  llPut  on  the  whole  armour  of  God,  that  ye  may  be  able  to  stand" 
against  the  wiles  of  the  devil.  12For  we  wrestle  not  against  flesh  and  blood  (i.e.  against  men. 


OR   CHRISTIAN   DISPENSATION.  149 

of  evil  natures),  but  against  principalities,  against  powers,  against  the  rulers  of  the  darkness 
of  this  world,  against  spiritual  wickedness  in  high  places.  l3Wherefore  take  unto  you  the 
whole  armour  of  God,  that  ye  may  be  able  to  ivitlistand  in  the  evil  day,  and  having  done  all, 
to  stand.  ll'Above  all,  taking  the  shield  of  faith,  wherewith  ye  shall  be  able  to  quench  all 
the  fiery  darts  of  the  wicked.  1TAnd  take  .  .  .  the  sword  of  the  Spirit,  which  is  the  word 
of  God.  l^Praying  always  with  all  prayer  and  supplication  in  the  Spirit,  and  watching 
thereunto  with  all  perseverance.'  Again,  St.  John  says,  in  his  first  Epistle,  ii.  13 :  '  I  write 
unto  you,  young  men,  because  ye  have  overcome  the  wicked  one.  .  .  .  14I  have  written  unto 
you,  young  men,  because  ye  are  strong  (Eph.  vi.  10),  and  the  ivord  of  God  abideth  in  you, 
and  ye  have  overcome  the  wicked  one?  Again,  c.  v.  18,  '  he  that  is  begotten  of  God  keepeth 
himself,  and  that  wicked  one  toucheth  him  not.'  Again,  Rev.  xii.  11,  referring  to  the  perse- 
cuted Saints,  he  says,  '  they  overcame  .  .  .  by  the  blood  of  the  Lamb ' ;  whilst  in  each  of 
the  Epistles  to  the  Seven  Churches  (c.  ii.,  iii.),  the  final  reward  is  promised  only,  'To  him  that 
overcometh.'  Again,  The  Collect  for  the  Sixth  Sunday  after  the  Epiphany,  in  the  Church 
of  England  Prayer  Book,  is  a  practical  Summary  of  the  whole  subject.  '  O  God,  ivhose 
blessed  Son  was  manifested  that  he  might  destroy  the  works  of  the  devil,  and  make  us  the 
sons  of  God,  and  heirs  of  eternal  life ;  Grant  us,  we  beseech  thee,  that  having  this  hope,  we 
may  purify  ourselves,  even  as  he  is  pure  ;  that,  when  he  shall  appear  again  with  power  and 
great  glory,  we  may  be  made  like  unto  him  in  his  eternal  and  glorious  kingdom  ' :  as  also  in 
the  Collect  for  Second  Sunday  in  Lent :  '  Almighty  God,  ivho  seest  that  we  have  no  power  of 
ourselves  to  help  ourselves ;  Keep  us  both  outwardly  in  our  bodies,  and  inwardly  in  our 
souls  :  that  ive  may  be  defended  from  all  adversities  which  may  happen  to  the  body,  and 
from  all  evil  thoughts  which  may  assault  and  hurt  the  soul;  through  Jesus  Christ  our 
Lord.'  It  is  clear,  then,  that  the  power  of  binding  Satan  was  with  Christ  only,  as  the  Son 
of  God,  and  the  Saviour  of  mankind,  and  that  no  one  else  could  bind  him  but  those  to  lohom 
he  gave  the  power ;  and  that  this  power  was  exercised  by  him  as  the  Messiah,  when  he  com- 
menced his  ministry  upon  this  earth ;  which  was  clearly  the  beginning  of  the  '  thousand 
years '  referred  to  in  Rev.  xx.  1-6. 

(2)  The  object  then  of  the  Binding  of  Satan  was,  through  the  preaching  of  the  gospel, 
to  deliver  the  nations  (those  of  them  who  should  accept  it),  from  the  bondage  of  Satan,  that 
they  should  no  longer  '  be  deceived '  by  him,  and  that  they  might  be  partakers  of  the  First 
Resurrection,  from  spiritual  death  in  this  world,  to  spiritual  life  (as  referred  to  by  our  Lord, 
John  v.  24,  see  p.  127) :  and  further  that  they,  and  all  those  who  had  suffered  for  Christ 
here,  should  figuratively,  as  it  were,  live  and  reign  with  him,  during  the  thousand  years, 
their  names  being  written  in  his  '  Book  of  Life  '  (v.  15).     And  as,  in  a  Vision  (c.  vi.  9),  the 
Apostle  '  saw  under  the  altar  the  souls  (i.e.  the  persons)  of  them  that  loere  slain  for  the  word 
of  God,  and  for  the  testimony  which  they  held  (lying,  as  it  were,  just  where  they  were  slain) ; 
l°And  they  cried  with  a  loud  voice,  saying,  How  long,  O  Lord,  holy  and  true,  dost  thou  not 
judge  and  avenge  our  blood  on  them  that  dwell  on  the  earth  ?  .  .  .  "and  it  was  said  unto 
them,  that  they  should  rest  yet  for  a  little  season,  until  their  felloiv  servants  also  and  tlieir 
brethren,  that  should  be  killed  as  they  were,  should  be  fulfilled'  (or  complete):  in  other 
words,  till  the  number  of  the  elect  be  complete. 

(3)  It  is  said  (v.  7)  '  And  when  the  thousand  years  are  expired,  Satan  shall  be  loosed  out 
of  his  prison,  sAnd  shall  go  out  to  deceive  the  nations  (i.e.  his  subjects)  which  are  in  the 
four  quarters  of  the  earth,  Gog  and  Magog  (Ezek.  xxxviii.  2,  xxxix.  1),  to  gather  them 
together  to  battle  (i.e.  to  their  destruction) :  the  number  of  whom  is  as  the  sand  of  the  sea. 
"And  they  ivent  up  on  the  breadth  of  the  earth,  and  compassed  the  camp  of  the  saints  about, 
and  the  beloved  city  :  and  fire  came  down  from  God  out  of  heaven,  and  devoured  them.' 
This  is  a  very  different  statement  from  the  popular  view  of  the  Millennium,  in  which  it  is 
believed,  that  all  are  to  be  converted,  by  Christ  coming  to  reign  on  the  earth,  of  which  there 
is  no  mention  in  the  passage.    Again,  the  Saints  are  described  as  encompassed  in  a  camp, 
few  as  compared  to  their  enemies  who  were  '  as  the  sand  of  the  sea  '  for  multitude. 

Again,  the  next  we  read  is  of  the  General  Judgment  of  mankind,  so  often  referred  to  in 
the  New  Testament  (v.  11),  '  I  saw  a  great  white  throne,  and  him  that  sat  on  it,  from  whose 
face  the  earth  and  the  heaven  fled  away ;  and  there  was  found  no  place  for  them.  K'And  I 
saw  the  dead,  small  and  great,  stand  before  God;  and  the  books  were  opened:  and  anotJier 
book  was  opened,  which  is  the  book  of  life :  and  the  dead  were  judged  out  of  those  things 
which  were  ivritten  in  the  books,  according  to  tlieir  works.  15And  whosoever  was  not 


150  THE   MILLENNIUM  OE  CHEISTIAN   DISPENSATION 

found  written  in  the  book  of  life  was  cast  into  the  lake  of  fire.  .  .  .  l4This  is  the  second 
death.' 

Again,  from  the  Sections  (p.  127-143),  containing  the  words  of  our  Lord  and  his  Apostles, 
as  also  from  the  Creeds,  Articles,  and  formularies  of  the  Church  of  England,  already  referred 
to  (pp.  143,  144,  145),  with  reference  to  the  resurrection  of  the  dead,  it  must  be  clear  to  any 
unbiassed  mind,  that  Christ's  second  coming,(the  first  being  in  a  state  of  humiliation)  is  for  the 
express  purpose  of  closing  the  day  of  grace  for  all  mankind,  and  of  judging,  and  separating 
the  living  and  the  dead  for  eternal  reward  or  punishment  according  to  their  works  done  in 
the  body  here  ;  and  which  must  necessarily  exclude  any  further  state  of  probation  for  Jew  or 
Gentile  ;  or  any  persona?  reign  of  Christ  on  earth,  until  that  final  separation  of  mankind: 
as  clearly  stated,  for  example,  by  St.  Paul  (2  Thess.  i.  7),  '  And  to  you  who  are  troubled  rest 
(i.e.  he  will  recompense  rest)  with  us,  when  the  Lord  Jesus  shall  be  revealed  from  heaven 
with  his  mighty  angels,  HIn  flaming  fire  taking  vengeance  on  them  that  know  not  God,  and 
that  obey  not  the  gospel  of  our  Lord  Jesus  Christ :  9"Who  shall  be  punished  with  everlasting 
destruction  from  the  presence  of  the  Lord,  and  from  the  glory  of  his  power ;  l°When  he  shall 
come  to  be  glorified  in  his  saints,  and  to  be  admired  in  all  them  that  believe  ...  in  that 
day.1  Instead  therefore  of  the  dawn  of  the  Millennium  being  at  hand,  as  many  suppose,  it 
would  rather  appear  from  these  and  similar  passages,  that  the  world  is  quickly  approach- 
ing the  close  of  it. 


THE    JEWISH    DISPENSATION 

TO    BE   SUPEESEDED   BX 

THE    CHRISTIAN    DISPENSATION, 

THE   SUBJECT   OF 

THE    OLD    AND   NEW    TESTAMENT    SCEIPTURES. 


I.  FROM  the  Old  Testament  it  is  clear,  that  there  was  no  revelation  of  the  Gospel 
to  Jieathendom  from  the  time  of  the  flood,  till  the  Apostles  of  Christ  were  sent  to  proclaim 
it.  But  there  was  a  promise  made  to  our  first  parents  after  the  fall,  of  '  the  seed  of  the 
tvoman,'  which  should  bruise  the  serpent's  head  (i.e.  restrain  the  power  of  Satan),  with 
reference  to  God's  elect,  which  was  renewed  to  Abraham  (Gen.  xxii.  18),  in  the  words, 
1  in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed ' ;  which  '  seed '  St.  Paul  (Gal.  iii.  16) 
declares  to  be  '  Christ.'  This  promise  was  renewed  to  Isaac  in  the  same  words  (Gen.  xxvi.  4) ; 
and  St.  Paul,  referring  to  this  promise  (Gal.  iii.  8),  says,  'the  scripture,  foreseeing  that  God 
would  justify  the  heathen  through  faith,  preached  before  the  gospel  unto  Abraham 
(Gen.  xii.  3),  saying,  In  thee,  shall  all  nations  be  blessed.'  Again,  David  prophesied  that 
the  heathen  should  be  the  subjects  of  Christ's  Kingdom  (Ps.  ii.  8), '  Ask  of  me,  and  I  shall 
give  thee  the  heathen  for  thine  inheritance,  and  the  uttermost  parts  of  the  earth  for  thy 
possession ' ;  adding  (ver.  10),  'Be  wise  now  therefore,  O  ye  kings  ;  be  instructed,  ye  judges 
of  the  earth.'  Again  (Ps.  xxii.  27),  'All  the  ends  of  the  world  shall  remember  and  turn 
unto  the  LORD  :  and  all  the  kindreds  of  the  nations  shall  worship  before  thee.  *°A  seed 
shall  serve  him ;  it  shall  be  accounted  to  the  LORD  for  a  generation.  31They  shall  come,  and 
shall  declare  his  righteousness  unto  a  people  that  shall  be  born.'  Again  (Ps.  xlvii.),  the 
Translators'  heading  of  this  Psalm  in  the  English  Authorised  Version  is,  '  The  nations  are 
exhorted  cheerfully  to  entertain  the  kingdom  of  Christ.'  Again  (Ps.  Ixxii),  the  Translators' 
heading  is,  '  David,  praying  for  Solomon,  sheweth  the  .  .  .  glory  of  his,  in  type,  and  in 
truth,  of  Christ's  kingdom.'  (ver.  8),  '  He  shall  have  dominion  also  from  sea  to  sea,  and 
from  the  river  unto  the  ends  of  the  earth.  "Yea,  all  kings  shall  fall  down  before  him  :  all 
nations  shall  serve  him.'  Again  (Ps.  Ixxxvi.  9), '  All  nations  whom  thou  hast  made  shall 
come  and  worship  before  thee,  0  LORD  ;  and  shall  glorify  thy  name.'  Again  (Ps.  cii.  15), 
'  So  the  heathen  shall  fear  the  name  of  the  LORD,  and  all  the  kings  of  tJie  earth  thy  glory. 
.  .  .  lsAnd  the  people  which  sliall  be  created  shall  praise  the  LORD.'  Again  (Ps.  cxxxviii.  4), 
the  Translators'  heading  is,  '  David  .  .  .  prophesieth  that  the  kings  of  the  earth  shall  praise 
God.'  (ver.  4),  'All  the  kings  of  the  earth  shall  praise  thee,  O  LORD,  when  they  hear  the 
words  of  thy  mouth.' 

Again,  the  Prophets  from  Isaiah  to  Malachi  prophesied  of  Christ's  kingdom,  and  the 
Gentiles  as  the  subjects  of  it ;  as  may  be  gathered  from  the  headings  of  the  several  chapters 
in  the  English  Authorised  Version,  which  are  the  headings  of  the  Translators.  ISAIAH  ii.  1 
(B.C.  760),  the  Translators'  heading  is,  '  Isaiah  prophesieth  the  coming  of  Christ's 
kingdom.'  (ver.  2), '  And  it  shall  come  to  pass  in  the  last  days  (i.e.  of  the  Jewish  dispensa- 
tion), that  the  mountain  of  the  LORD'S  house  shall  be  established  in  the  top  of  the  mountains, 
and  shall  be  exalted  above  the  hills  ;  and  all  nations  shall  flow  unto  it.  3And  many  people 
(lit.  peoples)  shall  go  and  say,  Come  ye,  and  let  us  go  up  to  the  mountain  of  the  LORD,  to  the 
house  of  the  God  of  Jacob ;  and  he  will  teach  us  of  his  ways,  and  we  will  walk  in  his  paths  : 
for  out  of  Zion  (typical  of  the  Church  of  Christ)  shall  go  forth  the  law,  and  the  word  of  the 
LORD  from  Jerusalem.  4And  he  shall  judge  among  the  nations,  and  shall  rebuke  many 


152  THE  JEWISH   DISPENSATION   TO  BE   SUPERSEDED 

people  (lit.  peoples) :  and  they  shall  beat  tlieir  swords  into  plowshares,  and  their  speart 
into  pruning  hooks  :  nation  shall  not  lift  up  sword  against  nation,  neither  shall  they  learn 
war  any  more.  50  house  of  Jacob,  come  ye,  and  let  us  walk  in  the  light  of  the  LORD." 
Again,  xi.  10  (B.C.  713),  '  And  in  that  day  there  shall  be  a  root  of  Jesse,  which  shall  stand  for 
an  ensign  of  the  people  (lit.  peoples) ;  to  it  shall  the  Gentiles  seek  :  and  his  rest  shall  be 
glorious.'  In  the  latter  part  of  this  chapter,  the  promise  of  the  return  of  Israel  from  the 
captivity  of  Assyria,  is  given  as  a  pledge  of  this  promise  of  the  calling  of  the  Gentiles  into  the 
kingdom  of  Christ.  Again,  xlii.  1  (B.C.  712),  '  Behold,  my  servant,  whom  I  uphold ;  mine 
elect,  in  whom  my  soul  delighteth  ;  I  have  put  my  spirit  upon  him :  he  shall  bring  forth 
judgment  to  the  Gentiles.  t;I  the  LORD  .  .  .  will  .  .  .  give  thee  for  a  covenant  of  the  peopje, 
for  a  light  of  the  Gentiles ;  7To  open  the  blind  eyes,  to  bring  out  the  prisoners  from  the 
prison,  and  them  that  sit  in  darkness  out  of  the  prison  house.'  Again,  xlix.  5  (B.C.  712),  the 
heading  of  the  Translators  is,  '  Christ  ...  is  sent  to  the  Gentiles  with  gracious  promises.' 
(ver.  1),  '  Listen,  0  isles,  unto  me ;  and  hearken,  ye  people,  from  far;  °I  will  also  give  thee 
for  a  light  to  the  Gentiles,  that  thou  mayest  be  my  salvation  unto  the  end  of  the  earth. 
12Behold,  these  shall  come  from  far :  and,  lo,  these  from  the  north  and  from  the  west ;  and 
these  from  the  land  of  Sinim.  '"Behold,  I  will  lift  up  mine  hand  to  the  Gentiles,  and  set  up 
my  standard  to  the  people  (lit.  the  peoples) :  and  they  shall  bring  thy  sons  in  their  arms, 
and  thy  daughters  shall  be  carried  upon  their  shoulders.  23And  Icings  shall  be  thy  nursing 
fathers,  and  their  queens  thy  nursing  mothers.'  Again,  lii.  13  (B.C.  712),  the  heading  of  the 
Translators  is,  '  Christ's  kingdom  shall  be  exalted,'  (ver.  13)  'Behold,  my  servant 
.  .  shall  be  exalted.  .  .  .  15So  shall  he  sprinkle  many  nations',  the  kings  shall  shut 
their  mouths  at  him  (i.e.  with  wonder) :  for  that  which  had  not  been  told  them  shall 
they  see  ;  and  that  which  they  had  not  heard  shall  they  consider.'  Again,  liv.  1  (B.C.  712), 
the  heading  of  tlie  Translators  is,  '  The  prophet,  for  the  comfort  of  the  Gentiles, 
prophesieth  the  amplitude  of  their  church.'  (ver.  1),  '  Sing,  0  barren,  thou  that  didst 
not  bear ;  break  forth  into  singing,  .  .  .  thou  that  didst  not  travail  ivith  child :  for 
more  are  the  children  of  tJie  desolate  (i.e.  of  the  heathen  world)  than  the  children  of  the 
married  loife  (i.e.  of  the  Jewish  Church),  saith  the  LORD.  2Enlarge  the  place  of  thy  tent, 
.  .  .  3For  tliou  shalt  break  forth  on  the  right  hand  and  on  the  left ;  and  thy  seed  shall 
inherit  the  Gentiles,  and  make  the  desolate  cities  to  be  inhabited.'  Again,  Ix.  1  (B.C.  698), 
the  heading  of  the  Translators  is, '  The  glory  of  the  church  in  the  abundant  access  of  the 
Gentiles'  (ver.  1),  '  Arise,  shine  ;  for  thy  light  is  come,  and  the  glory  of  the  LORD  is  risen 
upon  thee.  3And  the  Gentiles  shall  come  to  thy  light,  and  kings  to  the  brightness  of  thy 
rising.  4Lift  up  thine  eyes  round  about,  and  see  :  all  they  gather  themselves  together,  they 
come  to  thee  :  thy  sons  shall  come  from  far,  and  thy  daughters  shall  be  nursed  at  thy  side. 
JThen  thou  shalt  see,  and  flow  together,  and  thine  heart  shall  fear,  and  be  enlarged ;  because 
the  abundance  of  the  sea  shall  be  converted  unto  thee,  the  forces  of  the  Gentiles  shall  come 
unto  thee.'  Again,  Ixv.  1  (B.C.  698),  the  heading  of  the  Translators  is,  '  The  calling  of  the 
Gentiles.'  (ver.  1),  '  I  am  sought  of  them  that  asked  not  for  me  ;  I  am  found  of  them  that 
sought  me  not :  I  said,  Behold  me,  behold  me,  unto  a  nation  that  was  not  called  by  my 
name.'  Again,  Ixvi.  19  (B.C.  698),  the  Translator's  heading  is,' The  Gentiles  shall  have  an  holy 
church.'  (ver.  19),  '  And  I  will  set  a  sign  among  them,  and  I  will  send  those  that  escape  of 
them  unto  the  nations,  ...  to  the  isles  afar  off,  that  have  not  heard  my  glory,  neither  have 
seen  my  glory;  and  they  sliall  declare  my  glory  among  tJie  Gentiles.  20And  they  shall  bring 
all  your  brethren  for  an  offering  unto  the  LORD  out  of  all  nations  ...  to  my  holy  mountain 
Jerusalem1  (i.e.  the  church  of  Christ,  see  Gal.  iv.  26  ;  Heb.  xii.  22).  Again,  DANIEL  ii.  44 
(B.C.  603),  '  And  in  the  days  of  these  kings  shall  the  God  of  heaven  set  up  a  kingdom,  which 
shall  never  be  destroyed  (i.e.  '  the  kingdom  of  heaven '  and  '  the  kingdom  of  God,'  so 
frequently  referred  to  by  our  Lord  in  the  New  Testament) ;  and  the  kingdom  shall  not  be 
left  to  other  people,  but  it  shall  break  in  pieces  and  consume  all  these  kingdoms,  and  it  shall 
stand  for  ever.1  Again,  AMOS  ix.  11  (B.C.  787),  the  heading  of  the  Translators  is, '  Therestoring 
of  the  tabernacle  of  David.'  (ver.  11)  '  In  that  day  will  I  raise  up  the  tabernacle  of  David 
that  is  fallen,  and  close  up  the  breaches  thereof;  and  I  will  raise  up  his  ruins,  and  I  will 
build  it  as  in  the  days  of  old :  12That  they  may  possess  the  remnaht  of  Edom,  and  of  all  the 
heathen,  which  are  called  by  my  name,  saith  the  LORD  that  doeth  this  '  (see  Acts  xv.  16, 
applied  by  Peter  to  the  Gentile  Church  of  the  New  Testament).  Again,  MICAH,  v.  4, 
prophesying  of  the  birth  of  Christ  (ver.  2),  says,  '  4now  shall  lie  be  great  unto  the  ends  of  the 


BY   THE   CHRISTIAN   DISPENSATION.  153 

earth.'  Again,  HAGGAI  ii.  7,  '  And  I  will  shake  all  nations,  and  the  desire  of  all  nations 
shall  come  :  and  I  will  fill  this  house  with  glory.1  Again,  ZECHARIAH  ii.  10  (B.C.  519), 
'  Sing  and  rejoice,  0  daughter  of  Zion  (i.e.  the  church  of  Christ) :  for,  lo,  I  come,  and  I  will 
dwell  in  the  midst  of  thee,  saith  the  LORD.  ll And  many  nations  shall  be  joined  to  the  LOR  it  in 
that  day,  and  shall  be  my  people,  and  I  will  dwell  in  the  midst  of  thee,  and  thou  shalt  know 
that  the  LORD  of  hosts  hath  sent  me  unto  thee.'  Again,  ch.  vi.  9,  the  heading  of  the  Trans- 
lators is.  '  By  the  crowns  of  Joshua  is  shewed  the  temple  and  kingdom  of  Christ  the  Branch.' 
(ver.  12),  '  Thus  speaketh  the  LORD  of  hosts,  saying,  Behold  the  man  whose  name  is  The 
BRANCH;  and  he  shall  grow  up  out  of  his  place,  and  he  shall  build  the  temple  of  the  LOUD: 
13Even  he  shall  build  the  temple  of  the  LORD  ;  and  he  shall  bear  the  glory,  and  shall  sit  and 
rule  upon  his  throne  ;  and  he  shall  be  a  priest  upon  his  throne :  and  the  counsel  of  peace 
shall  be  between  them  both.  1  And  they  that  are  far  off  shall  come  and  build  in  the  temple 
of  the  LORD.'  Again,  ch.  viii.  22,  '  Yea,  many  people  (lit.  peoples)  and  strong  nations  shall 
come  to  seek  the  LORD  of  hosts  in  Jerusalem  (i.e.  in  the  church  of  Christ,  see  Gal.  iv.  2G, 
Heb.  xii.  22),  and  to  pray  before  the  LORD.'  Again,  chap.  ix.  9,  '  Eejoice  greatly, 

0  daughter  of  Zion;  shout,  0  daughter  of  Jerusalem:  behold,  thy  King  cometh  unto  thee: 
he  is  just,  and  having  salvation  ;  lowly,  and  riding  upon  an  ass,  and  upon  a  colt  the  foal  of 
an  ass.     .  .  .  10and  he  shall  speak  peace  unto  the  heathen :  and  his  dominion  shall  be  from 
sea  even  to  sea,  and  from  the  river  even  to  the  ends  of  the  earth.'     MALACHI  i.  10, '  I  have 
no  pleasure  in  you,  saith  the  LORD  of  hosts,  neither  will  I  accept  an  offering  at  your  hand. 
llFor  from  the  rising  of  the  sun  even  unto  the  going  down  of  the  same  my  name  shall  be 
great  among  the  Gentiles ;  and  in  every  place  incense  shall  be  offered  unto  my  name,  and  a 
pure  offering  :  for  my  name  shall  be  great  among  the  heathen,  saith  the  LORD  of  hosts.' 

Again,  as  all  God's  promises  are  given  conditionally,  so  the  promise  of  the  land  of 
Canaan  to  Abraham  and  his  seed  was  also  given  conditionally  ;  for  we  read  (Gen.  xvii.  1), 
'  The  LORD  appeared  to  Abram,  and  said  unto  him,  I  am  the  Almighty  God ;  walk  before 
me,  and  be  thou  perfect  (marg.  upright,  or  sincere),  'And  I  ivill  establish  my  covenant 
between  me  and  thee  and  thy  seed  after  thee  in  their  generations  for  an  everlasting  covenant, 
(i.e.  as  long  as  the  conditions  of  obedience  are  complied  with),  to  be  a  God  unto  thee,  and 
to  thy  seed  after  thee.  HAnd  I  will  give  unto  thee,  and  to  thy  seed  after  thee,  tlie  land 
wherein  thou  art  a  stranger,  all  the  land  of  Canaan,  for  an  everlasting  possession ;  and 

1  will  be  their  God.'      Now  the  condition  of  the  gift  of  the  land  is  here  distinctly  stated  to 
be  obedience,  which   obedience   is   also   the  condition  of  God  being  '  their  God ' ;  as  in 
Gen.  xxii.  18,  '  in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed ;  because  thou  hast 
obeyed  my  voice  (see  also  chap.  xxvi.  3-5)  :  and  this  principle  of  obedience,  as  the  fruits 
of  faith,  is  everywhere  expressed  in  the  Old  and  New  Testament  Scriptures,  as  a  condition, 
with  reference  to  the  fulfilment  of  any  promise  on  God's  part :  as  in  Ex.  xix.  5,  '  if  ye  will 
obey  (Heb.  hear,  or  hearken  unto)  my  voice  indeed,  and  keep  my  covenant,  then  ye  shall  be 
a  peculiar  treasure  unto  me  above  all  people.'     Again,  before  the  Israelites  were  permitted 
to  enter  into  the  possession  of  the  promised  land,  they  were  called  upon  to  swear  obedience 
to  the  LORD  in  a  covenant  of  blood  at  Sinai :  as  in  Ex.  xxiv.  3,  where  we  read,  that '  Moses 
came  and  told  the  people  all  the  words  of  the  LORD,  and  all  the  judgments  :  and  all  thepeople 
answered  with  one  voice,  and  said,  All  the  words  which  the  LORD  hath  said  will  we  do. 
4And  Moses  wrote  all  the  words  of  the  LORD,  .  .  .  and  builded  an  altar.  .  .     5And  he  sent 
young  men  of  the  children  of  Israel,  which  offered  burnt  offerings,  and  sacrificed  peace 
offerings  of  oxen  unto  the  LORD.    'And  Moses  took  half  of  the  blood,  and  put  it  in  basons ;  and 
half  of  the  blood  he  sprinkled  on  the  altar.     7And  he  took  the  book  of  the  covenant,  and 
read  in  the  audience  of  the  people  :  and  they  said,  All  that  the  LOUD  hath  said  will  we  do, 
and  be  obedient.     8And  Moses  took  the  blood,  and  sprinkled,  it  on  the  people,  and  said, 
Behold,  the  blood  of  the  covenant,  which  the  LORD  hath  made  with  you  concerning  all  these 
words.'     And  the  penalty  for  the  breach  of  the  covenant  was  (Deut.  xvii.  12),  '  the  man  that 
will  do  presumptuously,  and  will  not  hearken  unto  the  priest  that  standeth  to  minister 
there  before  the  LORD  thy  God,  or  unto  the  judge,  even  that  man  shall  die:  and  thou  shalt 
put  away  the  evil  from  Israel.'     Again,  (Ezek.  xviii.  4,  20)  '  the  soul  that  sinneth,  it  shall 
die.'     Again,  (Deut.  xi.  26)  '  Behold,  I  set  before  you  this  day  a  blessing  and  a  curse ;  27A 
blessing,  if  ye  obey  the  commandments  of  the  LORD  your  God,  which  I  command  you  this 
day :     28And   a  curse,  if  ye  will  not  obey  the  commandments  of  the   LORD  your  God.' 
Again,  (2  Chr.  xv.  2)  '  The  LORD  is  with  you,  while  ye  be  with  him,  and  if  ye  seek  him, 


154  THE  JEWISH  DISPENSATION  TO  BE   SUPERSEDED 

he  will  be  found  of  you ;  but  if  ye  will  forsake  him,  he  will  forsake  you.1  Again,  (Jer. 
vii.  23)  '  this  thing  commanded  I  them,  saying,  Obey  my  voice,  and  I  will  be  your  God, 
and  ye  shall  be  my  people:  and  walk  ye  in  all  the  ways  that  I  have  commanded  you,  that 
it  may  be  well  with  you.  2lBut  they  hearkened  not,  nor  inclined  their  ear.'  Again, 
(Jer.  xi.  3)  '  Thus  saith  the  LORD  God  of  Israel ;  Cursed  be  the  man  that  obeyeth  not  the 
words  of  this  covenant,  4Which  I  commanded  your  fathers  in  the  day  that  I  brought  them 
forth  out  of  the  land  of  Egypt,  .  .  .  saying,  Obey  my  voice,  and  do  them,  according  to  all  which 
I  command  you  ;  so  shall  ye  be  my  people,  and  I  tvill  be  your  God.  bThat  I  may  perform 
the  oath  which  I  have  sworn  unto  your  fathers,  to  give  them  a  land  flowing  with  milk  ami 
honey,  as  it  is  this  day.'  But  it  may  be  said,  that  the  land  was  promised  to  Abraham  and 
his  seed  for  ever,  (Gen.  xiii.  15)  '  For  all  the  land  which  thou  seest,  to  tliee  will  I  give  it, 
and  to  thy  seed  for  ever.'  But  all  the  Mosaic  Ordinances  were  also  said,  like  the  pa&sover, 
&c.,  to  be  '  ordinances  for  ever,'  but  never, '  for  ever  and  ever.'  Now  in  the  Greek  Translation  of 
the  Hebrew  Scriptures,  commonly  called  the  Septuagint,  the  Hebrew  word  Olam  (for  ever), 
is  translated  eis  ton  aidna  (for  the  age),  but  it  is  never  used  in  the  plural  number,  with  re- 
ference to  the  land  or  the  ordinances  (i.e.  for  the  ages,  or  for  the  ages  of  ages),  clearly  im- 
plying, that  as  long  as  the  Israelites  were  under  the  Mosaic  covenant,  and  the  people  of  God, 
they  were  entitled  to  the  possession  of  the  land.  But  when  the  Mosaic  Covenant  was  abolished, 
and  they  ceased  to  be  the  people  of  God,  the  title  to  the  land  was  also  at  an  end  (Heb.  viii.  13). 
Hence  when  the  ten  tribes  of  Israel  turned  to  idolatry,  and  '  rejected  '  God's  '  statutes,  and 
his  covenant  that  he  made  with  their  fathers,'  'the  LORD  was  very  angry,'  'And  the  LORD 
rejected  all  the  seed  of  Israel,'  and  '  he  rent  Israel  from  the  house  of  David : '  Until '  the 
LORD  removed  Israel  out  of  his  sight.  .  .  So  was  Israel  carried  aivay  out  of  their  oivn 
land,  to  Assyria  unto  this  day  '  (2  Kings  xvii.  15,  18,  20,  21,  23,  B.C.  723).  Again,  the 
prophet  Isaiah  (i.  9,  B.C.  760,  i.e.  154  years  before  the  captivity  of  Judah)  describes  the 
wickedness  of  Judah,  as  great  as  Sodom  and  Gomorrah ;  and  the  true  worshippers  of 
Jehovah,  as  a  '  very  small  remnant.'  '  9Except  the  LORD  of  hosts  had  left  unto  us  a  very 
small  remnant;  we  should  have  been  as  Sodom,  and  .  .  .  like  unto  Gomorrah  ty.e.  totally 
destroyed).  10Hear  the  word  of  the  LORD,  ye  rulers  of  Sodom  ;  give  ear  unto  the  law  of  our 
God,  ye  people  of  Gomorrah.'  Also  (Jer.  xxiii.  14,  B.C.  599,  11  years  before  the  destruction  of 
Jerusalem  by  Babylon),  'the prophets  of  Jerusalem  .  .  .  they  are  all  of  them  unto  me  as  Sodomr 
and. . .  Gomorrah.'  Again,  (Is.  v.  1-7)  the  LORD  describes  the  Jewish  Church  as  a  Vineyard  of 
Divine  planting.  '  lMy  todl-beloved  hath  a  vineyard  in  a  very  fruitful  hill :  2And  he  fenced 
it,  and  (fathered  out  the  stones  thereof,  and  planted  it  with  the  choicest  vine,  .  .  .  and  he 
looked  that  it  should  bring  forth  grapes,  and  it  brought  forth  wild  grapes.  5And  now  .  .  . 
I  will  tell  you  what  I  will  do  to  my  vineyard :  I  will  take  away  the  hedge  thereof,  and  it 
shall  be  eaten  up  (that  is  by  wild  beasts) ;  and  break  down  the  wall  thereof,  and  it  shall  be 
trodden  down :  'And  I  will  lay  it  waste :  it  shall  not  be  pruned,  nor  digged ;  but  there  shall 
come  up  briers  and  thorns ;  I  will  also  command  the  clouds  that  they  rain  no  rain  upon  it, 
7For  the  vineyard  of  the  LORD  of  hosts  is  the  house  of  Israel,  and  the  men  of  Judah  his 
pleasant  plant :  and  he  looked  for  judgment  (i.e.  justice),  but  behold  oppression ;  for 
righteousness,  but  behold  a  cry.'  Again,  (chap.  vi.  13)  '  But  yet  in  it  shall  be  a  tenth,  and 
it  shall  return,  .  .  .  the  holy  seed  shall  be  the  substance  thereof.'  Again,  (Jer.  xxiv.,  B.C.  598, 
10  years  before  the  destruction  of  Jerusalem),  the  LORD  shows,  (under  the  type  of  good 
figs  and  bad)  the  future  of  those  Jews  who  had  been  carried  captive  to  Babylon  (B.C.  606) ;  a 
remnant  only  of  whom  should  return  to  their  land  after  the  seventy  years'  captivity  in 
Babylon.  He  shows  to  Jeremiah  (ver.  1)  '  two  baskets  of  figs.  .  .  .  20ne  basket  had  very  good 
figs,  .  .  .  the  other  basket  had  very  naughty  (i.e.  worthless)  figs,  which  could  not  be  eaten, 
they  were  so  bad.  ;'Thus  saith  the  LORD,  the  God  of  Israel ;  Like  these  good  figs,  so  will  I 
acknowledge  them  that  are  carried  away  captive  of  Judah,  whom  I  have  sent  out  of  this 
place  into  the  land  of  the  Chaldeans  for  their  good.  'For  I  will  set  mine  eyes  upon  them  for 
good,  and  I  will  bring  them  again  to  this  land  :  and  I  will  build  them,  and  not  pull  them 
down ; .  .  .  7And  I  ivill  give  them  an  heart  to  know  me,  that  I  am  the  LORD  :  and  they  shall  be 
my  people,  and  I  will  be  their  God  :  for  they  shall  return  unto  me  with  their  ivhole  heart. 
8And  as  the  evil  figs,  which  cannot  be  eaten,  they  are  so  evil,  .  .V  9I  will  deliver  them  to  b& 
removed  into  all  the  kingdoms  of  the  earth  for  their  hurt,  to  be  a  reproach  .  .  .  and. 
a  curse,  in  all  places  whither  I  shall  drive  them.  10And  I  will  send  the  sword,  ihe  famine, 
and  tJte pestilence,  among  them,  till  they  be  consumed  from  off  the  land  that  /  gave  unto 


BY   THE   CHRISTIAN   DISPENSATION.  155- 

them  and  to  their  fathers,'  and  this  restorationof  a  remnant  of  Judah  was  referred  to  by  the- 
prophets  from  Isaiah  to  Haggai,  all  of  whom  wrote  before  the  restoration  from  Babylon. 

II.  In  the  New  Testament  there  is  a  full  description  of  Christ's  Kingdom,  the  hope  of  all 
the  Old  Testament  saints,  the  great  promise  in  all  the  prophecies  of  the  Old  Testament 
Scriptures  ;  as  also  of  the  rejection  of  it  by  the  Jewish  nation,  and  the  establishment  of  it  in. 
the  Gentile  world  by  the  Apostles,  under  a  New  Covenant  altogether  different  from  the 
Mosaic,  or  as  the  Apostle  expresses  it  (Heb.  viii.  9),  '  Not  according  to  the  covenant  that  I 
made  with  their  fathers  in  the  day  when  I  took  them  by  the  hand  to  lead  them  out  of  the 
land  of  Egypt ;  because  they  continued  not  in  my  covenant,  and  I  regarded  them  not 
(i.e.  as  my  people)  saith  the  LORD  ' ;  and  which  this  New  Covenant  in  Christ  superseded,. 
as  '  the  kingdom  of  God,'  or  '  kingdom  of  heaven ' ;  Christ,  the  seed  of  the  woman,  being 
the  hope  of  all  the  Old  and  New  Testament  saints  (see  Heb.  vi.  13,  20).  Hence,  the 
preaching  of  John  the  Baptist  commenced  with  words  of  warning  to  the  Jewish  nation,  of 
impending  judgments,  if  they  did  not  repent  and  turn  from  their  sins  (Matt.  iii.  2),  '  Repent 
ye  :  for  the  kingdom  of  heaven  is  at  hand.  7But  when  he  saw  many  of  the  Pharisees  and 
Sadducees  come  to  his  baptism,  he  said  unto  them,  O  generation  of  vipers,  who  hath  warned 
you  to  fieefrom  the  wrath  to  comet  (i.e.  the  coming  wrath).  8Bring  forth  therefore  fruits 
meet  for  repentance :  9And  think  not  to  say  within  yourselves,  We  have  Abraham  to  our 
father.  .  ,  .  10And  now  also  the  axe  is  laid  unto  the  root  of  the  trees  (i.e.  ready  to  cut  them 
down) :  therefore  every  tree  which  bringeth  not  forth  good  fruit  is  hewn  down,  and  cast  into 
the  fire  (the  Roman  armies  already  in  possession  of  the  Holy  Land,  would  be  the  execu- 
tioners of  God's  judgment).  .  .  .  uhe  that  cometh  after  me  is  mightier  than  I,  ...  12Whose 
fan  (i.e.  the  gospel  fan  of  truth)  ia  in  his  hand,  and  he  will  throughly  purge  his  floor 
(i.e.  the  professing  Jewish  Church),  and  gather  his  wheat  into  the  garner  ;  but  he  will  burn 
up  the  chaff  with  unquenchable  fire ' :  as  foretold  (Mai.  iv.  1).  '  For,  behold,  the  day 
cometh,  that  shall  burn  as  an  oven ;  and  all  the  proud,  yea,  and  all  that  do  wickedly,  shall 
be  stubble:  and  the  day  that  cometh  shall  burn  them  up,  saith  the  LORD  of  hosts,  that  it 
shall  leave  them  neither  root  nor  branch  (primarily  referring  to  the  destruction  of 
Jerusalem  by  the  Romans  (A.D.  70) ;  but  not  excluding  their  future  punishment  at  the  last 
day).  2But  unto  you  that  fear  my  name  shall  the  Sun  of  righteousness  (i.e.  the  Messiah) 
arise  with  healing  in  his  wings.' 

Again,  when  Christ  commenced  his  Ministry,  he,  like  John  the  Baptist,  proclaimed  the 
doctrine  of  repentance,  as  essential  to  entrance  into  the  Kingdom  of  heaven,  and  to  the  attain- 
ment  of  eternal  life.  '  Repent :  for  the  Kingdom  of  heaven  is  at  hand  '  (Matt.  iv.  17).  But 
although  he  '  went  about  doing  good,  and  healing  all  that  were  oppressed  of  the  devil ' 
(Acts  x.  38) :  as  also  '  healing  all  manner  of  sickness,  and  all  manner  of  disease  among  the 
people '  (Matt.  iv.  23) ;  yet  from  the  commencement  of  his  Ministry  to  its  close,  the 
chief  priests,  the  Scribes,  the  Pharisees,  the  Sadducees,  and  the  Herodians,  used  every  means- 
in  their  power  to  show  their  hostility  to  him  and  to  his  doctrines,  seeking  to  destroy 
him,  and  which  culminated  in  their  crucifixion  of  him.  When  he  came  to  his  own  city 
Nazareth,  and  preached  in  their  synagogues  on  the  Sabbath,  we  read  (Luke  iv.  28)  '  all  they 
in  the  Synagogue,  when  they  heard  .  .  .  were  filled  with  wrath.  9And  rose  up,  and  thrust  hinv 
out  of  the  city,  and  led  him  unto  the  brow  of  the  hill  wThereon  their  city  was  built,  that  they 
might  cast  him  down  headlong.'  Again,  when  at  Capernaum  (Matt.  ix.  2),  '  they  brought 
to  him  a  man  sick  of  the  palsy,  lying  on  a  bed :  and  Jesus  seeing  their  faith  said  unto  the 
sick  of  the  palsy :  Son,  be  of  good  cheer  ;  thy  sins  be  forgiven  thee.  3certain  of  the  Scribes 
said  within  themselves,  This  man  blasphemeth '  (Mark  ii.  7,  '  who  can  forgive  sins  but 
God  only  ?  ').  Again,  when  at  Jerusalem,  on  the  Sabbath,  our  LORD  cured  a  man  (John  v.  5),. 
'  which  had  an  infirmity  thirty  and  eight  years.'  We  read,  1("  therefore  did  the  Jews  persecute 
Jesus,  and  sought  to  slay  him,  because  he  had  done  these  things  on  the  sabbath  day.' 
Again  (v.  18),  'the  Jews  sought  the  more  to  kill  him,  because  he  not  only  had  broken  the 
sabbath,  but  said  also  that  God  was  his  Father,  making  himself  equal  with  God'  Again,, 
when  our  LORD,  at  Capernaum,  healed  a  man  with  a  withered  hand,  we  read  (Mark  iii.  6). 
'  And  the  Pharisees  went  forth,  and  straightway  took  counsel  with  the  Herodians  against 
him,  how  they  might  destroy  him'  ('  they  were  filled  with  madness,'  Luke  vi.  11).  Again,, 
when  there  was  brought  unto  our  LORD,  at  Capernaum  (Matt.  xii.  22),  'one  possessed  with  a 
devil  (lit.  demonised),  blind,  and  dumb :  and  he  healed  him,  insomuch  that  the  blind  and 
dumb  both  spake  and  saw.  24when  the  Pharisees  heard  it,  they  said,  '  This  fellow  doth  not 


156  THE  JEWISH   DISPENSATION  TO   BE   SUPERSEDED 

cast  out  devils  (lit.  demons),  but  by  Beelzebub  the  prince  of  the  devils '  (lit.  demons). 
Again,  (Mark  iii.  22)  'the  Scribes  which  came  down  from  Jerusalem  said,  He  hath 
Beelzebub,  and  by  tlie  prince  of  the  devils  (lit.  demons)  casteth  he  out  devils  '  (lit.  demons). 
Again,  In  the  raising  of  Jairus'  daughter,  when  Christ  said  (Matt.  ix.  24)  '  the  maid  is  not 
dead,  but  sleepeth  .  .  .  they  laughed  him  to  scorn.'  Again,  at  Jerusalem,  at  the  feast, 
when  he  taught  in  the  temple,  the  Jews  said,  (John  vii.  15)  '  How  knoweth  this  man  letter*, 
having  never  learned?  '  '"Jesus  answered  them,  and  said,  My  doctrine  is  not  mine,  but  his 
that  sent  me.  1!1Did  not  Moses  give  you  the  law,  and  yet  none  of  you  keepeth  the  law  ? 
Why  go  ye  about  to  hill  me  ?  '  Again  (v.  27),  '  we  know  this  man  whence  he  is  :  but  when 
Christ  cometh,  no  man  knoweth  whence  he  is.  28Then  cried  Jesus,  ...  Ye  both  know  me, 
and  ye  know  whence  I  am  :  ...  he  that  sent  me  is  true,  whom  ye  know  not.  30Then  they 
sought  to  take  him :  but  no  man  laid  hands  on  him,  because  his  hour  was  not  yet  come.' 
Again,  when  Jesus  said,  (John  viii.  12)  '  I  am  the  light  of  the  world.  .  .  .  13The  Pharisees  .  .  . 
said  unto  him,  Thou  bearest  record  of  thyself  ;  thy  record  is  not  true.'  Again,  when  Jesus 
said  to  the  believing  Jews, 31 //  ye  continue  in  my  word  .  .  .  32the  truth  shall  make  you  free  . . . 
33They  answered  him,  We  be  Abraham's  seed,  and  were  never  in  bondage  .  .  . 34 Jesus  answered 
.  .  .  37I  know  that  ye  are  Abraham's  seed  (i.e.  after  the  flesh),  but  ye  seek  to  kill  me,  .  .  .  3!'They 
answered  and  said  unto  him,  Abraham  is  our  fatlier.  Jesus  saith  unto  them,  If  ye  were  Abra- 
ham's children,  ye  would  do  the  works  of  Abraham.  40But  now  ye  seek  to  kill  me,  .  .  .  this  did 
not  Abraham.  44 Ye  are  of  your  father  the  devil,  and  the  lusts  of  your  father  ye  will  do. 
He  was  a  murderer  from  the  beginning,  and  abode  not  in  the  truth,  because  there  is 
no  truth  in  him.  '2Then  said  the  Jews  .  .  .  Now  we  know  that  thou  hast  a  devil.  MArtthou 
greater  than  our  father  Abraham,  which  is  dead  ?  and  the  prophets  are  dead :  . .  .  ''"Jesus  said 
unto  them,  .  .  .  Before  Abraham  was,  I  am.  09Then  took  they  up  stones  to  cast  at  him.' 
Again,  we  read,  (John  ix.  16)  '  Therefore  said  some  of  the  Pharisees,  This  man  is  not  of  God, 
because  he  keepeth  not  the  sabbath  day.  24We  know  that  this  man  is  a  sinner.1  Again, 
when  Jesus  said,  (John  x.  14)  '  I  am  the  good  shepherd, .  .  .  1:>I  lay  down  my  life  for  the  slieep. 
"Therefore  doth  my  Father  love  me,  .  .  .  20many  of  them  said,  He  hath  a  devil,  find,  is  mad.' 
Again, :i("  I  and  my  Father  are  one.  3lThen  the  Jews  took  up  stones  again  to  stone  him.'  Again, 
after  the  raising  of  Lazarus,  we  read,  (John  xi.  47)  '  Then  gathered  the  chief  priests  and  the 
Pharisees  a  council,  and  said  .  .  .  this  man  doeth  many  miracles.  48If  we  let  him  thus  alone, 
all  men  will  believe  on  him :  53Then  from  that  day  forth  they  took  counsel  together  for  to 
put  him  to  death.'  Again,  (John  xii.  10)  '  But  the  chief  priests  consulted  that  they  might 
put  Lazarus  also  to  death  ;  "Because  that  by  reason  of  him  many  of  the  Jews  went  away, 
and  believed  on  Jesus.'  Again,  In  our  LORD'S  trial  before  Caiaphas,  the  High  Priest,  we 
read,  (John  xviii.  22)  '  one  of  the  officers  which  stood  by  struck  Jesus  with  the  i^alm  of  his 
hand.'  Again,  (Matt.  xxvi.  67)  '  Then  did  they  spit  in  his  face,  and  buffeted  him.'  Again, 
(Luke  xxii.  64),  '  And  when  they  had  blindfolded  him,  they  struck  him  on  the  face,  .  .  . 
saying,  Prophesy,  who  is  it  that  smote  thee  ?  '  Our  Lord  was  therefore  justified  in  calling 
them,  (Matt.  xii.  34)  a  '  generation  (or  race)  of  vipers.  39An  evil  and  adulterous  generation 
(or  race),  a  '  t:'wicked  generation  (or  race).'  And  (Luke  xi.  39)  'Your  imvard part  is  full  of 
ravening  and  wickedness.'  And,  (Matt.  xv.  8)  '  This  people  draweth  nigh  unto  me  with 
their  mouth,  and  honoureth  me  with  their  lips  ;  but  their  heart  is  far  from  me.  9But  in 
vain  do  they  worship  me,  teaching  for  doctrines  the  commandments  of  men'  (i.e.  tradition). 
Again,  (Matt,  xxiii.)  he  pronounces  eight  '  woes '  upon  the  Scribes  and  Pharisees,  calling 
them  '  hypocrites,'  '  blind  guides,'  '  fools  and  blind'  (ver.  33),  '  Ye  serpents,  ye  generation  of 
vipers,  how  can  ye  escape  the  damnation  of  hell '  (Gehenna)  ?  and  warns  them  of  the 
judgments  coming  upon  them  for  their  sins,  and  for  their  rejection  of  him  as  the  promised 
Messiah,  and  Saviour  from  sin.  After  healing  the  Roman  Centurion's  servant  (Matt.  viii.  10), 
Jesus  said  to  them,  '  Verily,  I  say  unto  you,  I  have  not  found  so  great  faith,  no,  not  in 
Israel.  HAnd  I  say  unto  you,  That  many  shall  come  from  the  east  and  west,  and  shall 
sit  down  with  Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom  of  Jteaven.  12But  the 
children  of  the  kingdom  shall  be  cast  out  into  outer  darkness  :  there  shall  be  weeping  and 
gnashing  of  teeth.'  Again,  (Luke  xiii.  34) '  0  Jerusalem,  Jerusalem,  which  killest  the  prophets, 
and  stoncst  them  that  are  sent  unto  thee ;  how  often  would  I  h*ave  gathered  thy  children 
together,  as  a  hen  doth  gather  her  brood  under  her  wings,  and  ye  would  not !  3  'Behold,  your 
house  (i.e.  not  my  house)  is  left  unto  yondesolate'(i.c.  of  its  glory,  Hag.  ii.  7).  Again,  (Luke  xix.  43) 
For  the  days  shall  come  upon  thee,  that  thine  enemies  shall  cast  a  trench  about  thee,  and  com. 


BY   THE   CHRISTIAN    DISPENSATION.  157 

pass  thee  round,  and  keep  tliee  in  on  every  side,  44And  shall  lay  thee  even  with  the  ground^ 
&ud?t7iy  children  within  thee  ;  and  they  shall  not  leave  in  thee  one  stone  upon  another  ;  because 
thou  knewest  not  the  time  of  thy  visitation.  47But  the  cliief  priests  and  the  scribes  and  the 
chief  of  the  people  sought  to  destroy  him.'  Again,  (Matt.  xxi.  19)  'when  he  saw  a  fig  tree 
in  the  way,  he  came  to  it,  and  found  nothing  thereon,  but  leaves  only,  and  said  unto  it, 
Let  no  fruit  grow  on  thee  henceforward  for  ever.  And  presently  the  fig  tree  withered 
away.'  ThisjmroMfl  was  no  doubt  typical  of  the  coming  judgment  upon  the  Jeivish  nation > 
who  after  the  destruction  of  Jerusalem  were  for  ever  separate  and  distinct  from  the 
New  Covenant  Church  of  Christ  in  the  Christian  dispensation.  Again,  in  the  parable  of 
the  wicked  husbandmen  (Matt,  xxi.)  where  the  husbandmen  slew  or  ill-treated  those 
servants  which  were  sent  by  the  lord  of  the  vineyard  to  receive  the  fruits,  and  when  (v.  37) , 
'  last  of  all  he  sent  unto  them  his  son,  saying,  They  will  reverence  my  son,  .  .  .  30they  caught 
him,  and  cast  him  out  of  the  vineyard,  and  slew  him.  40When  the  lord  therefore  of  the  vineyard 
cometh,  what  ivill  lie  do  unto  those  husbandmen?  41They  say  unto  him,  He  will  miserably 
destroy  those  wicked  men,  and  will  let  out  his  vineyard  unto  other  husbandmen,  which 
shall  render  him  the  fruits  in  their  seasons.  43Therefore  say  I  unto  you,  The  kingdom  of 
God  shall  be  taken  from  you,  and  given  to  a  nation  bringing  forth  the  fruits  thereof* 
45 And  when  the  chief  priests  and  Pharisees  had  heard  his  parables,  they  perceived  that 
he  spake  of  them.  4''But  when  they  sought  to  lay  hands  on  him,  they  feared  the  multitude^ 
because  they  took  him  for  &  prophet.'  Again,  in  the  parable  of  the  Marriage  of  the  King's 
son  (Matt.  xxii.  2),  to  which  '  The  kingdom  of  heaven  is  like,'  a  certain  king  is  said  to  have 
'  made  a  marriage  for  his  son,  3And  sent  forth  his  servants  to  call  them  that  were  bidden  to- 
the  wedding;  and  they  would  not  come.  °And  the  remnant  took  his  servants,  and  entreated 
them  spitefully,  and  slew  them.  7But  when  the  king  heard  thereof,  he  was  wroth :  and  he 
sent  forth  his  armies,  and  destroyed  those  murderers,  and  burned  up  their  city.  8Then 
saith  he  to  his  servants,  .  .  .  ^Go  ye  therefore  into  the  highways,  and  as  many  as  ye  sliall 
find,  bid  to  the  marriage.'  The  heading  of  this  chapter  by  the  Translators  of  the  English 
Authorised  Version  (on  ver.  9)  is  '  The  vocation  of  the  Gentiles.'  Again,  (Matt,  xxvii.  24} 
when  Pilate  saw  that  nothing  would  satisfy  the  Jewish  nation  but  the  crucifixion  of  Christ, 
he  protested,  'I  am  innocent  of  the  blood  of  this  just  person:  see  ye  to  it.  25Then 
ansivered  all  the  people,  and  said,  His  blood  be  on  us,  and  on  our  children.'  The  nation 
had  now  filled  up  '  the  measure '  of  their  'fathers,'  who  had  '  killed  the  prophets.'  They  had 
'  trodden  underfoot  the  Son  of  God,  and  .  .  .  counted  the  blood  of  the  covenant  .  .  .  an. 
unholy  thing,  and  .  .  .  done  despite  unto  the  Spirit  of  grace  '  (Heb.  x.  29) ;  hence  the  dread- 
ful sentence  pronounced  by  our  Lord  upon  the  nation  (Luke  xxi.  23),  '  there  shall  be  great 
distress  in  the  land,  and  wrath  upon  this  people.  24And  they  shall  fall  by  the  edge  of  the- 
sword,  and  sJiall  be  led  away  captive  into  all  nations:  and  Jerusalem  shall  be  trodden  down 
of  the  Gentiles,  until  the  times  of  the  Gentiles  be  fulfilled  (i.e.  completed).  17And 
then  shall  they  see  the  Son  of  man  coming  in  a  cloud  loitli  power  and  great  glory  '  (i.e.  to- 
judge  the  world,  and  terminate  man's  state  of  probation).  Now,  as  by  Christ's  death,  the 
Mosaic  covenant  was  fulfilled  and  brought  to  a  close,  by  the  New  Covenant  in  Christ's, 
blood,  in  '•perpetual  memory'  of  which,  Christ  instituted  'the  Lord's  supper,'  the  night  in 
which  he  was  betrayed  ;  so  on  his  Resurrection,  and  just  before  his  Ascension,  he  commis- 
sioned his  disciples,  (Mark  xvi.  15)  '  Go  ye  into  all  the  world,  and  preach  the  Gospel  to- 
every  creature.  l"He  that  believeth  and  is  baptized  shall  be  saved:  but  he  that  believeth 
not  shallbe  damned  '  (i.e.  condemned).  Again,  just  before  his  Ascension,  when  asked  by  hia 
disciples  (Acts  i.  6)  'Lord,  wilt  thou  at  this  time  restore  again  the  kingdom  to  Israel?  .  .  .. 
7he  said, ...  It  is  not  for  you  to  know  the  times  or  the  seasons,  which  the  Father  hath  put  in 
his  own  power.  "But  ye  shall  receive  power,  after  that  the  Holy  Ghost  is  come  upon  you  : 
and  ye  shall  be  witnesses  unto  me  both  in  Jerusalem,  and  in  all  Judaea,  and  in  Samaria,  and 
unto  the  uttermost  part  of  the  earth? 

III.  Again,  in  the  Acts  of  the  Apostles,  when  the  Holy  Spirit  was  poured  out  on 
the  day  of  Pentecost,  Peter  said  (c.  ii.  16),  'this  is  that  which  was  spoken  by  the  prophet 
Joel ' ;  (c.  ii.  28)  '  17And  it  shall  come  to  pass  in  the  last  days  (i.e.  of  the  Jewish  dispensation) 
saith  God,  I  will  pour  out  of  my  Spirit  upon  all  flesh;  21And  it  shall  come  to  pass,  that 
whosoever  shall  call  on  the  name  of  the  Lord  shall  be  saved.  ^Then  Peter  said  unto  them, 
Repent,  and  be  baptised  every  one  of  you  in  the  name  of  Jesus  Christ  for  the  remission  of 
sins,  and  ye  shall  receive  the  gift  of  the  Holy  Ghost.  :ii'For  the  promise  is  unto  you,  and  to 


158  THE   JEWISH   DISPENSATION   TO   BE   SUPERSEDED 

your  children,  and  to  all  that  are  afar  off,  even  as  many  as  the  Lord  our  God  shall  call. 
40And  with  many  other  words  did  he  testify  and  exJtort,  saying,  Save  yourselves  from  this 
untoivard  generation  (or  crooked  race).'  Again,  (c.  iii.  25)  Peter  said  to  the  Jews  :  '  Ye  are 
the  children  of  the  prophets,  and  of  tlie  covenant  which  God  made  -with  our  fathers, 
saying  unto  Abraham,  And  in  thy  seed  shall  all  the  kindreds  of  the  earth  be  blessed. 
2CUnto  you  first  God,  having  raised  up  his  Son  Jesus,  sent  him  to  bless  you,  in  turning 
away  every  one  of  you  from  his  iniquities.'  Again,  Peter  affirmed  before  the  Jewish  council, 
of  Christ  (c.  iv.  12)  '  Neither  is  there  salvation  in  any  other :  for  there  is  none  other  name 
under  heaven  given  among  men,  whereby  we  must  be  saved.'  Again,  the  false  charge  brought 
^against  Stephen,  the  first  martyr  for  Christ,  was  (c.  vi.  13),  '  This  man  ceaseth  not  to  speak 
blasphemous  words  against  this  holy  place,  and  the  laiv.  14For  we  have  heard  him  say,  that 
this  Jesus  of  Nazareth  shall  destroy  this  place,  and  shall  change  the  customs  which  Moses 
delivered  us.'  Again,  (c.  vii.  44),  the  teaching  of  this  chapter,  by  the  Translators  of  the 
Authorised  Version,  is  that  '  all  outward  ceremonies  were  ordained  according  to  the  heavenly 
pattern,  to  last  but  for  a  time :  reprehending  their  .  .  .  murdering  of  Christ,  .  .  .  whom 
the  prophets  foretold  should  come  into  the  world.'  '51Ye  stiffnecked  and  uncircumcised 
in  heart  and  ears,  ye  do  always  resist  the  Holy  Ghost:  as  your  fathers  did,  so  do  ye. 
'"^Which  of  the  prophets  have  not  your  fathers  persecuted  ?  and  they  have  slain  them  which 
shewed  before  of  the  coming  of  the  Just  One  ;  of  whom  ye  have  been  now  the  betrayers  and 
murderers :  53Who  have  received  the  law  by  the  disposition  of  angels,  and  have  not  kept  it.' 
Again,  (c.  viii.  1)  '  at  that  time  (A.D.  34)  there  was  a  great  persecution  against  the  church 
which  was  at  Jerusalem;  and  they  were  all  scattered  abroad  throughout  the  regions  of 
Judaea  and  Samaria,  except  the  apostles.  'Therefore  they  that  were  scattered  abroad  went 
every  where  preaching  the  word.'  Then  came  the  conversion  of  Paul  (c.  ix.)  when  the 
Lord  said  to  Ananias,  whom  he  sent  to  restore  Paul's  sight,  (v.  15)  '  Go  thy  way :  for  he  is 
*  chosen  vessel  unto  me,  to  bear  my  name  before  the  Gentiles,  and  kings,  and  the  children 
of  Israel :  20And  straightway  he  (i.e.  Paul)  preached  Christ  in  the  synagogues  (i.e.  of 
Damascus),  that  he  is  the  Son  of  God.  23And  after  that  many  days  were  fulfilled  (A.D.  37), 
the  Jews  took  counsel  to  kill  him  :  .  .  .  24And  they  tvatched  the  gates  day  and  night  to  kill 
him.'  Again,  when  the  Jews  at  Jerusalem,  not  satisfied  with  the  crucifixion  of  the  Messiah, 
were  using  every  means  in  their  power  for  destroying  his  followers,  the  Lord  opened  the 
•door  of  salvation  to  the  Gentile  world  :  for  St.  Peter  being  directed  in  a  vision  (c.  x.,  A.D.  41), 
to  go  and  preach  the  gospel  to  Cornelius,  a  Roman  centurion,  said  to  them  that  were  brought 
together  to  hear  him  (v.  28),  '  Ye  know  how  that  it  is  an  unlawful  thing  for  a  man  that  is 
•a  Jew  to  keep  company,  or  come  unto  one  of  another  nation  ;  but  God  hath  shewed  me  that 
I  should  not  call  any  man  common  or  unclean.  34Then  Peter  opened  his  mouth,  and  said, 
•Of  a  truth  I  perceive  that  God  is  no  respecter  of  persons  :  3  'But  in  every  nation  he  that 
feareth  him,  and  ivorketh  righteousness,  is  accepted  with  him.  44While  Peter  yet  spake 
these  words,  the  Holy  Ghost  fell  on  all  them  which  heard  the  word.  4;'And  they  of  the 
•circumcision  which  believed  were  astonished,  as  many  as  came  with  Peter,  because  that  on 
the  Gentiles  also  (i.e.  without  circumcision)  was  poured  out  the  gift  of  the  Holy  Ghost. 
4  ;For  they  heard  them  speak  with  tongues,  and  magnify  God.  Then  answered  Peter,  47Can 
any  man  forbid  water,  that  these  should  not  be  baptized,  which  have  received  the  Holy 
•Ghost  as  well  as  we  ?  4*And  he  commanded  them  to  be  baptized  in  the  name  of  the  Lord.' 
This  was  the  first  step  in  setting  up  a  Christian  Church  amongst  the  Gentiles,  independent 
of  the  Jewish :  for '  Peter  commanded  them  to  be  baptized,'  but  not  circumcised.  Again,  we 
.read,  (c.  xi.  1,  A.D.  41)  'And  the  apostles  and  brethren  that  were  in  Judaea  heard  that  the 
•Gentiles  had  also  received  the  word  of  God.  2And  when  Peter  was  come  up  to  Jerusalem, 
they  that  were  of  the  circumcision  contended  with  him,  3  Saying,  Thou  wentest  in  to  men 
uncircumcised,  and  didst  eat  with  them.  4But  Peter  rehearsed  the  matter  from  the 
beginning,  and  expounded  it  by  order  unto  them.  l"When  they  heard  these  things,  they 
held  their  peace,  and  glorified  God,  saying,  Then  hath  God  also  to  the  Gentiles  granted 
repentance  unto  life.  19Now  they  which  were  scattered  abroad  upon  the  persecution  that 
arose  about  Stephen  travelled  as  far  as  Phenice,  and  Cyprus,  and  Antioch,  preaching  the 
-word  to  none  but  unto  the  Jews  only.  .  .  .-'and  a  great  number  tfdieved,  and  turned  unto  the 
Lord.'  Again,  (c.  xiii.  1-4,  A.D.  45),  Paul  and  Barnabas  are  chosen  by  the  Holy  Ghost  to  go 
to  the  Gentiles,  and  are  sent  forth  for  that  purpose  by  the  Church  at  Antioch.  '  14But  when 
they  .  .  .  came  to  Antioch  in  Pisidia,'  they  preached  Christ  in  the  synagogue  on  the  sabbath 


BY   THE   CHRISTIAN   DISPENSATION.  159 

day.  3S(  Be  it  known  unto  you  .  .  .  men  and  brethren,  that  through  this  man  (i.e.  Chii&t)  is 
preached  unto  you  the  forgiveness  of  sins:  39And  by  him  all  that  believe  are  justified  from 
all  things,  from  which  ye  could  not  be  justified  by  the  law  of  Moses.  40Beware  therefore, 
lest  that  come  upon  you,  which  is  spoken  of  in  the  prophets  (Hab.  i.  5) ;  4}Behold,  ye 
despisers,  and  wonder,  and  perish  :  for  I  work  a  work  in  your  days,  a  work  which  ye  shall 
in  no  wise  believe,  though  a  man  declare  it  unto  you.  42And  when  the  Jews  were  gone  out  of 
the  synagogue,  the  Gentiles  besought  that  these  ivords  might  be  preached  to  them  the  next 
sabbath.  44And  the  next  sabbath  day  came  almost  the  whole  city  together  to  hear  the  word 
of  Ood.  4  'But  when  the  Jews  saw  the  multitudes,  they  were  filled  with  envy,  and  spake 
against  those  things  which  were  spoken  by  Paul,  contradicting  and  blaspheming.  4';Then 
Paul  and  Barnabas  waxed  bold,  and  said,  It  was  necessary  that  the  word  of  God  should  first 
have  been  spoken  to  you  :  but  seeing  ye  put  it  from  you,  and  judge  yourselves  unworthy  of 
everlasting  life,  lo,  we  turn  to  the  Gentiles.  47For  so  hath  the  Lord  commanded  ^ts,  saying, 
I  have  set  thee  to  be  a  light  of  the  Gentiles,  that  thou  shouldest  be  for  salvation  unto  the  ends 
of  the  earth  (Is.  xlix.  6).  4*And  when  the  Gentiles  heard  this,  they  were  glad,  and  glorified  the 
word  of  the  Lord :  and  as  many  as  were  ordained  to  eternal  life  believed.'  Again,  from  (c.  xv.  1, 
A.D.51)  it  appears,  that '  certain  men,  which  came  AovmfromJudcea  (i.e.  Judaizers,  and/aZae 
brethren)  taught  the  brethren  (i.e.  the  Gentile  converts),  and  said,  Except  ye  be  circumcised 
after  the  manner  of  Moses,  ye  cannot  be  saved.  2When  .  .  .  they  determined  that  Paul  and 
Barnabas,  and  certain  other  of  them,  should  go  up  to  Jerusalem  unto  the  apostles  and  elders 
about  this  question.  4And  when  they  were  come  to  Jerusalem,  they  were  received  of  the 
church,  and  of  the  apostles  and  ciders,  and  they  declared  all  things  that  God  had  done  with 
them.  5But  there  rose  up  certain  of  the  sect  of  the  Pharisees  which  believed,  saying,  That  it 
^vas  needful  to  circumcise  them,  and  to  command  them  to  keep  the  law  of  Moses.  ''And  the 
apostles  and  elders  came  together  for  to  consider  of  this  matter.  7And  when  there  had  been 
much  disputing,  Peter  rose  up,  and  said  unto  them,  Men  and  brethren,  ye  know  how  that  a 
good  ivhile  ago  God  made  choice  among  us,  that  the  Gentiles  by  my  mouth  should  hear  the 
word  of  the  gospel,  and  believe.  .  .  .  "God  .  .  .  giving  them  the  Holy  Ghost,  even  as  he 
did  unto  us ;  9And  put  no  difference  between  us  and  them,  purifying  their  hearts  by  faith. 
10Now  therefore  why  tempt  ye  God,  to  put  a  yoke  upon  the  neck  of  the  disciples,  which 
neither  our  fathers  nor  we  were  able  to  bear1}  12Then  all  the  multitude  kept  silence,  and 
gave  audience  to  Barnabas  and  Paul,  declaring  what  miracles  and  wonders  God  had  wrought 
among  the  Gentiles  by  them.  13And  after  they  had  held  their  peace,  James  answered, 
saying,  Men  and  brethren,  hearken  unto  me :  14Simeon  (i.e.  Peter)  hath  declared  how  God  at 
the  first  did  visit  the  Gentiles,  to  take  out  of  them  a  people  for  his  name.  K'And  to  this 
agree  the  words  of  the  prophets :  as  it  is  written,'  (Amos  ix.  11,  12)  'After  this  I  will  return, 
and  will  build  again  the  tabernacle  of  David,  which  is  fallen  down  ;  and  I  will  build  again 
the  ruins  thereof,  and  I  will  set  it  up  :  17That  the  residue  of  men  might  seek  after  the  Lord, 
and  all  the  Gentiles,  upon  wJwm  my  name  is  called,  saith  the  Lord,  who  doeth  all  these 
things.  19Wherefore  my  sentence  is,  that  we  trouble  not  them,  which  from  among  the  Gentiles 
are  turned  to  God  :  23And  they  wrote  letters  by  them  after  this  manner ;  .  .  .  24Forasmuch  as 
we  have  heard,  that  certain  which  went  out  from  us  have  troubled  you  with  words,  subverting 
your  souls,  saying,  Ye  must  be  circumcised,  and  keep  the  law :  to  whom  we  gave  no  such 
commandment:  .  .  .  2Sit  seemed  good  to  the  Holy  GJwst,  and  to  us,  to  lay  upon  jonno  greater 
burden  than  these  necessary  things ;  29That  ye  abstain  from  meats  offered  to  idols,  and/rom 
blood,  and/rom  things  strangled,  and  from  fornication:  from  which  if  ye  keep  yourselves, 
ye  shall  do  well."1  There  is  here  one  step  further  taken  to  secure  the  freedom  of  the  Gentile 
church  from  the  rites  and  ceremonies  of  the  Mosaic  covenant,  the  council  at  Jerusalem 
having  decided  that  circumcision  was  not  to  be  required  of  them.  Again,  (c.  xviii.  4,  A.D.  54) 
at  Corinth,  Paul  '  reasoned  in  the  synagogue  every  sabbath,  and  persuaded  the  Jews  and  the 
Greeks  (i.e.  Gentiles).  5And  when  Silas  and  Timotheus  were  come  .  .  .  Paul  was  pressed 
in  the  spirit,  and  testified  to  the  Jews  that  Jesus  was  Christ  (i.e.  the  Messiah).  "And  when 
they  opposed  themselves,  and  blasphemed,  he  shook  his  raiment,  and  said  unto  them,  Your 
blood  be  upon  your  own  heads ;  I  am  clean  :  from  henceforth  I  will  go  unto  tJte  .Gentiles.' 
Again,  we  read,  on  Paul's  return  to  Jerusalem  (c.  xxi.  17,  A.D.  60)  '  the  brethren  received  u>> 
gladly.  1KAnd  the  day  following  Paul  went  in  with  us  unto  James  ;  and  all  the  elders  were 
present.  '"And  when  he  had  saluted  them,  he  declared  particularly  what  things  God  had 
wrought  among  the  Gentiles  by  his  ministry.  20And  when  they  heard  it,  they  glorified  the 


160  THE   JEWISH   DISPENSATION   TO   BE   SUPERSEDED 

Lord,  and  said  unto  him,  Thou  seest,  brother,  how  many  tJwusands  of  Jews  there  arc  ivliicli 
believe  ;  and  tlwij  are  all  zealous  of  the  law  (i.e.  Judaizers) :  21And  they  are  informed  of  thee, 
that  thou  teachest  all  the  Jews  which  are  among  the  Gentiles  to  forsake  Moses,  saying  that 
tJiey  ought  not  to  circumcise  their  children,  neither  to  walk  after  the  customs.  a:)Do  therefore 
this  that  we  say  to  thee  :  We  have  four  men  which  have  a  vow  on  them ;  24Them  take,  and 
purify  thyself  with  them  (i.e.  according  to  the  rites  of  the  Mosaic  law),  .  .  .  that  ...  all 
may  know  that  those  things,  whereof  they  were  informed  concerning  thee,  are  nothing  ;  but 
that  thou  thyself  also  walkest  orderly,  and  keepest  the  law.  a5As  touching  the  Gentiles  which 
believe,  we  have  written  and  concluded  that  they  observe  no  such  thing,  .  .  .  atiThen  Paul 
took  the  men,  and  the  next  day  purifying  himself  with  them  entered  into  the  temple,  (which 
act  nearly  cost  him  his  life,  for)  .  .  .  "the  Jews  which  were  of  Asia,  when  they  saw  him  in 
the  temple,  stirred  up  all  the  people,  and  laid  hands  on  him,  ^Crying  out,  Men  of  Israel, 
help  :  This  is  the  man,  that  teacheth  all  men  every  where  against  the  people,  and  the  law, 
and  this  place :  and  further  brought  Greeks  (i.e.  uncircumcised  Gentiles)  also  into  the 
temple,  and  hath  polluted  this  holy  place.  -9(For  they  had  seen  before  with  him  in  the  city 
Trophimus  an  Ephesian,  whom  tJiey  supposed  that  Paul  had  brought  into  the  temple.) 
"And  as  they  went  about  to  kill  him,  tidings  came  unto  the  chief  captain  of  the  band,  that 
all  Jerusalem  was  in  an  uproar.  32Who  immediately  took  soldiers  and  centurions,  and  ran 
down  unto  them  :  and  .  .  .  34commanded  him  to  be  carried  into  the  castle.'  Claiming  the 
privilege  of  a  Roman  citizen  (c.  xxii.  25-28),  and  to  deliver  him  from  the  Jews,  he  is  sent 
under  the  protection  of  Roman  soldiers  to  Caesarea,  to  Felix  the  Roman  Governor,  and  was 
there  kept  in  prison  for  tivo  years,  till  Felix  was  succeeded  by  Festus,  before  whom,  and  in 
the  presence  of  King  Agrippa,  he  declared  his  manner  of  life  from  his  youth,  his  miraculous 
conversion  to  the  faith  of  Christ,  and  his  Divine  commission,  as  a  minister  for  Christ  to  the 
Gentiles,  (c.  xxvi.  17)  '  Delivering  thee  from  the  people,  and  from  the  Gentiles,  unto  whom 
noiv  I  send  thee,  lt)To  open  their  eyes,  and  to  turn  them  from  darkness  to  light,  and  from  the 
power  of  Satan  unto  God,  that  they  may  receive  forgiveness  of  sins,  and  inheritance  among 
them  which  are  sanctified  by  faith  that  is  in  me : '  Agrippa  declaring  at  the  close  of  it, 
'  '-This  man  might  have  been  set  at  liberty,  if  he  had  not  appealed  unto  Caesar.'  On  his 
arrival  at  Eome  (A.D.  63)  (c.  xxviii.  17),  'Paul  called  the  chief  of  the  Jews  together:  .  .  .  23to 
whom  he  expounded  .  .  .  the  kingdom  of  God,  .  .  .  24And  some  believed  the  things  which 
were  spoken,  and  some  believed  not ; '  which  caused  him  to  utter  the  words,  28'  Be  it  known 
therefore  unto  you,  that  the  salvation  of  God  is  sent  unto  the  Gentiles,  and  that  they  will 
hear  it.'  At  Rome,  30'  Paul  dwelt  two  whole  years  in  his  own  hired  house,  and  received  all 
that  came  in  unto  him,  "Preaching  the  kingdom  of  God,  and  teaching  .  .  .  with  all 
confidence,  no  man  forbidding  him.'  He  tliere  (A.D.  64)  wrote  his  Epistle  to  the  Hebreivs. 

Again,  in  Paul's  first  Epistle  to  the  Thessalonians  (c.  ii.  14,  A.D.  58),  he  speaks  of  their 
having  '  suffered  like  things  of  your  own  countrymen,  even  as  they  have  of  the  Jews  (i.e.  in 
Judaea).:  15Who  both  killed  the  Lord  Jesus,  and  their  oiun  prophets,  and  have  persecuted  us  ; 
and  they  please  not  God,  and  are  contrary  to  all  men :  ^'Forbidding  us  to  speak  to  the 
Gentiles  that  they  might  be  saved,  to  fill  up  their  sins  alway :  for  the  wrath  is  come  upon 
tliem  to  the  uttermost.1  Again,  in  his  Epistle  to  tJie  Galatians  (c.  i.  7,  A.D.  58),  Paul  speaks 
of  the  Judaizing  converts,  as  '  some  that  trouble  you,  and  would  pervert  the  gospel  of 
Christ.'  Again  (c.  ii.  4),  he  speaks  of  them  as  '  false  brethren  (more  Jewish  than  Christian) 
unawares  brought  in,  who  came  in  privily  to  spy  out  our  liberty  which  we  have  in  Christ 
Jesus,  that  they  might  bring  us  into  bondage:  ;'To  whom  we  gave  place  by  subjection,  no, 
not  for  an  hour  ;  that  the  truth  of  the  gospel  might  continue  with  you.  10Knowing  that  a 
man  is  not  justified  by  the  works  of  the  law,  but  by  the  faith  of  Jesus  Christ,  ...  for  by  the 
works  of  the  law  shall  no  flesh  be  justified.  T*For  if  I  build  again  the  things  which  I  de- 
stroyed, I  make  myself  a  transgressor  (i.e.  of  the  gospel),  .  .  .  2l/or  if  righteousness  come  by 
the  laiv  (i.e.  ceremonial  or  moral),  then  Christ  is  dead  in  vain.'  Again,  (c.  iii.  13)  13'  Christ  hath 
redeemed  us  from  the  curse  of  tlie  law,  being  made  a  curse  for  us :  ...  "That  the  blessing 
of  Abraham  might  come  on  the  Gentiles  through  Jesus  Christ ;  that  we  might  receive  the- 
promise  of  the  Spirit  through  faith.  -9And  if  ye  be  Christ's,  then  are  ye  Abraham's  seed, 
and  heirs  according  to  the  promise.'  Again,  (c.  iv.  22)  '  AbrahariS  had  two  sons,  the  one  by  a 
bondmaid  (i.e.  Ishmael,  who  was  a  mocking  son),  the  other  by  a  freewoman  (i.e.  Isaac). 
'•"But  he  who  was  of  the  bondwoman  was  born  after  the  flesh  ;  but  he  of  the  freewoman  was 
by  promise.  24Which  things  are  an  allegory  (or  parable) :  for  these  are  (i.e.  represent)  the 


BY   THE   CHRISTIAN   DISPENSATION.  161 

two  covenants ;  the  one  from  the  mount  Sinai,  which  gendereth  (i.e.  beareth  children,  R.V.) 
to  bondage,  which  is  Agar.  25For  this  Agar  is  mount  Sinai  in  Arabia  (i.e.  the  Mosaic  cove- 
nant), and  answereth  to  Jerusalem  which  now  is,  and  is  in  bondage  with  her  children  (i.e. 
unbelievers  in  Christ  and  his  salvation).  2"But  Jerusalem  which  is  above  is  free,  which  is  the 
mother  of  ^ts  all  (i.e.  who  believe  in  Chritl).  2sNow  we,  brethren,  as  Isaac  was,  are  the  chil- 
dren of  promise.  29But  as  then  he  that  was  born  after  the  flesh  persecuted  him  that  was 
born  after  the  Spirit,  even  so  it  is  now.  30Nevertheless  what  saith  the  scripture  ?  Cast 
out  the  bondwoman  and  her  son :  for  the  son  of  the  bondwoman  shall  not  be  heir  with  the 
son  of  the  freewoman.  31So  then,  brethren,  we  are  not  children  of  the  bondivoman  (i.e.  who 
reject  Christ),  but  of  the  free.  (c.  v.  1)  Stand  fast  therefore  in  the  liberty  wherewith  Christ 
hath  made  us  free  (i.e.  in  the  gospel),  and  be  not  entangled  again  with  the  yoke  of  bondage 
(i.e.  the  ceremonial  law).  2Behold,  I  Paul  say  unto  you,  that  if  ye  be  circumcised,  Christ  shall 
profit  you  nothing.'  Again,  (c.  vi.  15)  '  For  in  Christ  Jesus  neither  circumcision  availeth  any 
thing,  nor  uncircumcision,  but  a  new  creature.  16And  as  many  as  walk  according  to  this 
ride,  peace  be  on  them,  .  .  .  and  (i.e.  even)  upon  the  Israel  of  God '  (i.e.  who  are  the  true 
Israel  in  God's  sight).  Again,  in  his  Second  Epistle  to  the  Corinthians  (c.  iii.  7)  the  Apostle 
speaks  of  the  Mosaic  covenant  as  '  the  ministration  of  death  ;  '  (v.  9)  as  '  the  ministration 
of  condemnation ; '  (v.  7)  the  '  glory '  of  which  '  was  to  be  done  away  ' ;  (v.  11)  '  which  is  done 
away ;  '(v.  13)  '  which  is  abolished ; '  (v.  14)  '  the  vail  (i.e.  of  the  Old  Covenant)  '  is  done  away 
in  Christ.'  Again,  in  his  Epistle  to  the  Romans  (c.  i.  5,  A.D.  60),  Paul  says,  that  he  had 
'received  grace  and  apostleship,  for  obedience  (i.e.  for  procuring  obedience)  to  the  faith 
among  all  nations,  for  his  name  (i.e.  Christ's)  . .  .  li;the  gospel  ...  it  is  the  power  of  God  writ  i 
salvation  to  every  one  that  believeth ;  to  the  Jew  first,  and  also  to  the  Greek  (i.e.  th« 
Gentile).  Again  (c.  ii.  24),  '  For  the  name  of  God  is  blasphemed  among  the  Gentiles  through 
you  (i.e.  Jews).  28For  he  is  not  a  Jew  (i.e.  in  God's  sight)  which  is  one  outwardly ;  neither 
is  that  circumcision  (i.e.  in  his  sight),  which  is  outward  in  the  flesh:  29But  he  is  a  Jew, 
which  is  one  inwardly  ;  and  circumcision  is  that  of  the  heart,  in  the  spirit,  and  not  in  the 
letter  ;  whose  praise  is  not  of  men,  but  of  God.'  Again,  (c.  iii.  28)  '  Therefore  we  conclude 
that  a  man  is  justified  by  faith  without  (i.e.  apart  from)  the  deeds  of  the  laiv.1  Again 
(c.  iv.  11),  Abraham  is  said  to  be  '  the  father  of  all  them  that  believe,  though  they  be  not  cir- 
cuyncised;  .  .  .  nAnd  the  father  of .  .  .  them  .  .  .  who  also  walk  in  the  steps  of  that  faith  of 
our  father  Abraham,  which  he  had  being  yet  uncircumcised. .  .  .  ulwho  is  the  father  of  us  all 
(i.e.  of  believing  Jews  and  Gentiles),  17(As  it  is  written,  I  have  made  thee  a  father  of  many 
nations),  .  .  .  lsWho  against  hope  believed  in  hope,  that  he  might  become  the  father  of 
many  nations,  according  to  that  which  was  spoken,  So  shall  thy  seed  be.'  Again,  (c.  ix.  6) 
'  For  they  are  not  all  Israel  (i.e.  in  God's  sight),  which  are  of  Israel  (i.e.  according  to  natural 
birth).  7Neither,  because  they  are  the  seed  of  Abraham  (i.e.  according  to  the  flesh),  are  they 
all  children :  but  in  Isaac  (i.e.  not  in  Ishmael)  shall  thy  seed  be  called.  8That  is,  They 
which  are  the  children  of  the  flesh,  these  are  not  the  children  of  God  :  but  the  children  of 
the  promise  (i.e.  the  children  of  God)  are  counted  for  the  seed.  30What  shall  we  say  then  ° 
That  the  Gentiles,  which  follo'ived  not  after  righteousness  (i.e.  in  the  past),  have  attained  to 
righteousness,  even  the  righteousness  which  is  of  faith.  31But  Israel,  which  followed  after  the 
law  of  righteousness  (i.e.  righteousness  by  the  law),  hath  not  attained  to  the  law  of  righteous- 
ness. 32Wherefore  ?  Because  they  sought  it  not  by  faith,  but  as  it  were  by  the  works  of  the 
law.  For  they  stumbled  at  that  stumbling -stone  '  (i.e.  Christ).  Again,  (c.  x.  20)  '  But  Esaias  is 
very  bold,  and  saith  (c.  Ixv.  1,  2),  I  ivas  found  of  them  that  sought  me  not  (i.e.  of  the 
Gentiles)  ;  I  was  made  manifest  unto  them  that  asked  not  after  me.  21But  to  Israel  he 
saith,  All  day  long  I  have  stretched  forth  my  hands  unto  a  disobedient  and  gainsaying  (lit. 
speaking  against  me)  people.'  Again,  the  Apostle  asks  (c.  xi.  1),  '  Hath  God  cast  away  his 
people  ?  God  forbid.  .  .  .  2God  h ath  not  cast  atvay  his  people  which  he  foreknew  '  (i.e.  he  fore- 
knew would  repent).  And  that  as  in  Elijah's  time,  '  'Even  so  then  at  this  present  time  also 
there  is  a  remnant  according  to  the  election  of  grace.  7What  then  ?  Israel  (i.e.  the  un- 
believing part)  hath  not  attained  that  which  he  seeketh  for;  but  the  election  hath  obtained 
it,  and  the  rest  were  blinded.  23And  they  also,  if  they  abide  not  still  in  unbelief,  shall  be 
graffed  in  (i.e.  into  the  Christian  Church)  :  for  God  is  able  to  graffthem  in  again.  2  For  I 
would  not,  brethren,  that  ye  should  be  ignorant  of  this  mystery,  .  .  .  that  blindness  in  part 
(not  wishing  to  hurt  their  feelings,  by  saying,  in  the  greater  part)  is  happened  to  Israel, 
until  Usefulness  of  the  Gentiles  (i.e.  the  completion  of  the  Christian  dispensation)  be  come 


162  THE   JEWISH   DISPENSATION  TO  BE   SUPERSEDED 

in.    26And  so  all  Israel  (i.e.  the  true  Israel  or  'the  election  according  to  grace1)  shall  be 
saved:  as  it  is  written  (Is.  lix.  20),  There  shall  come  out  of  Sion  the  Deliverer  (i.e.  Christ), 
and  shall  turn  away  ungodliness  from  Jacob.'    And  so  a  remnant  of  believers  in  Christ  has 
been  gathered,  and  is  still  being  gathered,  and  will  be  gathered  till  the  close  of  this  dispensa- 
tion, and  day  of  probation.    Again,  in  his  Epistle  to  the  Ephesians  (A.D.  64),  the  Apostle 
writing  to  a  Gentile  church  says  (c.  ii.  13),  '  But  now  in  Christ  Jesus  ye  who  sometimes  were 
far  off  are  made  nigh  by  the  blood  of  Christ.     wFor  he  is  our  peace,  who  hath  made  both 
one  (i.e.  believing  Jews  and  Gentiles),  and  hatJi  broken  down  the  middle  wall  of  partition 
between  us ;  i:'Having  abolished  in  his  flesh  (i.e.  in  his  death)  the  enmity,  even  the  law  of 
commandments  contained  in  ordinances ;  for  to  make  in  himself  of  twain  one  new  man,  so 
making  peace ;  KAnd  that  he  might  reconcile  both  (i.e.  believing  Jews  and  Gentiles)  unto  God 
in  one  body  by  the  cross,  having  slain  the  enmity  thereby  (i.e.  at  his  crucifixion) :  17And  came 
and  preached  peace  to  you  which  were  afar  off,  and  to  them  that  were  nigh.     lsFor  through 
him  we  both  have  access  by  one  Spirit  unto  the  Father.1     Again,  in  the  Epistle  to  the  Hebrews 
(A.D.  64)  (c.  i.  2)  he  says  that  God  '  Hath  in  these  last  days  (i.e.  of  the  Jewish  dispensation) 
spoken  unto  us  by  his  Son,  whom  he  hath  appointed  heir  of  all  things.1     Again  (c.  ii.  2),  He 
shows  the  obligation  we  are  under  to  give  more  earnest  heed  to  the  things  which  we  have 
heard,  '  For  if  the  word  spoken  by  angels  (i.e.  the  Mosaic  Covenant)  was  stedfast,  and  every 
transgression  and  disobedience  received  a  just  recompense  of  reward]  3How  shall  we  escape, 
\iwe  neglect  so  great  salvation;  which  at  the  first  began  to  be  spoken  by  the  Lord,  and  was 
confirmed  unto  us  by  them  that  heard  him;  '  Again  (c.  iii.  3),  He  shows  the  superiority  of  the 
gospel  to  the  law,  '  For  this  man  (i.e.  Christ)  was  counted  worthy  of  more  glory  than  Moses, 
inasmuch  as  he  who  hath  builded  the  house  hath  more  honour  than  the  house,1  and  warning 
them  (ver.  7-11)  to  be  careful  not  to  follow  the  example  of  the  obstinate  and  unbelieving 
Israelites  in  the  wilderness,  to  whom  God  sware  in  his  wrath,  that  they  should  not  enter  into 
his  rest.     Again,  (c.  v.  9)  Christ  as  the  Son  of  God,  'became  the  author  of  eternal  salvation 
unto  all  them  that  obey  him.1     Again,  (c.  vii.  21-22)  Christ  is  declared  by  God  to  be  '  a  priest 
for  ever  after  the  order  of  Melchisedec  '  (Ps.  ex.  4),  and  therefore  superior  to  any  of  thepriests 
of  the  Levitical  order ;  and  as  such  was  '  made  a  surety  of  a  better  testament '  (or  covenant) ; 
as  also  from  the  spotless  innocence  of  his  person  (ver.  26),  '  For  such  an  high  priest  became  us, 
who  is  holy,  harmless,  undefiled,  separate  from  sinners,  and  made  higher  than  the  heavens.1 
Again,  (c.  viii.  6),  the  apostle  describes  him  as  '  the  mediator  of  a  better  covenant,  which  was 
established  upon  better  promises.1    In  ver.  7  he  shows, '  if  that  first  covenant  had  been  fault- 
less, then  should  no  place  have  been  sought  for  the  second  '  (that  is,  there  should  have  been  no 
occasion  for  another) ;  whereas  he  had  promised  (Jer.  xxxi.  31-34),  to  make  a  new  covenant 
with  the  house  of  Israel  and  Judah.  Hl  Behold,  the  days  come,  saith  the  Lord,  when  I  will  make 
a  new  covenant  with  the  house  of  Israel  and  .  .  .  Judah  ;  9Not  according  to  the  covenant 
that  I  made  with  their  fathers  in  the  day  when  I  took  them  by  the  hand  to  lead  them  out  of 
the  land  of  Egypt ;  because  they  continued  not  in  my  covenant,  and  I  regarded  them  not 
(i.e.  as  my  people),  saith  the  Lord.     10For  this  is  the  covenant  that  I  will  make  with  the  house 
of  Israel  (that  is,  of  the  true  Israel)  after  those  days,  saith  the  Lord  ;  I  will  put  my  laws  into 
their  mind  (i.e.  that  they  shall  know  them),  and  write  them  in  their  hearts  (i.e.  that  they 
shall  love  and  obey  them) :  and  I  will  be  to  them  a  God,  and  they  shall  be  to  me  a  people: 
"And  they  shall  not  teach  every  man  his  neighbour,  and  every  man  his  brother,  saying, 
Knoiv  the  Lord :  for  all  (i.e.  in  this  covenant)  shall  know  me,  from  the  least  to  the  greatest. 
12For  I  will  be  merciful  to  their  unrighteousness,  and  their  sins  and  their  iniquities  will  I 
remember  no  more.    "In  that  he  saith,  A  new  covenant,  he  hath  made  the  first  old.   Now  that 
which  decayeth  and  waxeth  old  (lit.  is  decaying  and  waxing  old)  is  ready  to  vanish  away.1  In 
this  new  covenant  in  Christ,  the  superiority  of  the  gospel  to  the  law  is  apparent :  for  it  de- 
clares that  to  all  in  whose  minds  God  has  put  his  law,  and  in  whose  hearts  it  is  written  by  him, 
he  will  be  a  God,  and  they  shall  be  to  him  a  people:  and  further,  they  sJiall  know  him  as 
their  God  and  trust  him  as  his  people.     And  when  there  was  no  pardon  for  sin  by  the  law 
ceremonial  or  moral,  there  was  in  the  gospel  of  Christ  the  promise  to  his  people,  '  I  will  be 
merciful  to  their  unrighteousness,  and  their  sins  and  their  iniquities  will  I  remember  no 
more.1     Further,  he  declares  that  the   very  promise  of   a  new  covenant  implies  that  the 
Levitical  priesthood  of  Aaron  would  be  abolished  by  the  eternal  priesthood  of  Christ :  and 
that  the  temporal  covenant  with  their  fathers  should  '  vunish  away,1  in  the  eternal  covenant 
of  the  gospel  (see  the  Translators'  heading  of  the  chapter).    Again,  in  c.  ix.  the  Apostle 


BY  THE   CHRISTIAN   DISPENSATION.  163 

describes  '  the  rites  and  bloody  sacrifices  of  the  law,  as  far  inferior  to  the  dignity  and  per- 
fection of  the  blood  and  sacrifice  of  Christ '  (see  the  Translators'  heading  of  the  chapter). 
They  9<  could  not  make  him  that  did  the  service  perfect,  as  pertaining  to  the  conscience  (i.e. 
could  not  remit  the  penalty  of  sin).  13For  if  the  blood  of  bulls  and  of  goats  .  .  .  sanctifieth 
to  the  purifying  of  the  flesh  :  14How  much  more  shall  the  blood  of  Christ .  .  .purge  your 
conscience  from  dead  works  to  serve  the  living  God  ?  15And  for  this  cause  he  is  the  mediator 
of  the  new  testament  (or  covenant),  that  by  means  of  death,  for  the  redemption  of  the  trans- 
gressions .  .  .  under  the  first  testament  (or  covenant),  they  which  are  called  might  receive 
the  promise  of  eternal  inheritance.1  Again  (c.  x.  1),  he  shows  that  '  the  law  .  .  .  can  never 
with  those  sacrifices  which  they  offered  year  by  year  continually  make  the  comers  thereunto 
perfect  (i.e.  they  could  not  remit  the  penalty  of  sin).  4For  it  is  not  possible  that  the  blood 
of  bulls  and  of  goats  should  take  away  sins.  "In  burnt  offerings  and  sacrifices  for  sin 
thou  hast  had  no  pleasure.  7Then  said  I,  Lo,  I  come  ...  to  do  thy  will,  0  God.  °He  talteth 
away  the  first  (i.e.  the  Mosaic  covenant),  that  he  may  establish  the  second  (i.e.  the  New  Cove- 
nant in  Christ).  10By  the  which  will  (i.e.  of  God)  we  are  sanctified  through  the  offering  of 
the  body  of  Jesus  Christ  once  for  all.  nAnd  every  priest  standeth  daily  ministering  and 
offering  oftentimes  the  same  sacrifices,  which  can  never  take  away  sins  :  l2But  this  man, 
after  he  had  offered  one  sacrifice  for  sins  for  ever,  sat  down  on  the  right  hand  of  God ; 
13From  henceforth  expecting  (i.e.  waiting)  till  his  enemies  be  made  his  footstool.  14For  by 
one  offering  he  hath  perfected  for  ever  them  that  are  sanctified.'  Again,  (c.  xi.)  The  Apostle 
exemplifies  the  faith  held  by  the  Old  Testament  Saints.  8<  By  faith  Abraham,  when  he  was 
called  to  go  out  into  a  place  which  he  should  after  receive  for  an  inheritance,  obeyed  ;  and 
he  went  out,  not  knowing  whither  he  went.  °By  faith  he  sojourned  (i.e.  dwelt  as  in  a  tem- 
porary abode)  in  the  land  of  promise,  as  in  a  strange  country,  dwelling  in  tabernacles  (i.e. 
temporary  abodes)  with  Isaac  and  Jacob,  the  heirs  with  him  of  the  same  promise.  10For  he 
looked  for  a  city  which  hath  foundations,  whose  builder  and  maker  is  God.  "These  all 
died  in  faith,  not  having  received  the  promises,  but  having  seen  them  afar  off,  and  were 
persuaded  of  them,  and  embraced  them,  and  confessed  that  they  were  strangers  and  pilgrims 
on  the  earth.  14For  they  that  say  such  things  declare  plainly  that  they  seek  a  country. 
1(iBut  now  they  desire  a  better  country,  that  is,  an  heavenly :  wherefore  God  is  not  ashamed 
to  be 'called  their  God :  for  he  hath  prepared  for  them  a  city.'  Again,  (c.  xii.)  'the 
Apostle's  'commendation  of  the  new  testament  (i.e.  covenant)  above  the  old1  (see  Translators' 
heading  of  the  chapter).  '  22But  ye  are  come  unto  mount  Sion,  and  unto  the  city  of  the  living 
God,  the  heavenly  Jerusalem,  .  .  .  ~4And  to  Jesus  the  mediator  of  the  new  covenant,  and  to  the 
blood  of  sprinkling,  that  speaketh  better  things  than  that  of  Abel.  25See  that  ye  refuse  not 
him  that  speaketh.  For  if  they  escaped  not  who  refused  him  that  spake  on  earth  (i.e.  under 
the  Mosaical  covenant),  much  more  shall  not  we  escape,  if  we  turn  away  from  him  that 
speaketh  from  heaven.1 

We  have  now  referred,  (1)  to  the  Old  Testament  prophecies  from  the  time  of  Abraham  to 
the  close  of  the  Old  Testament  Scriptures,  in  which  it  was  foretold  that  the  Gentiles  should 
be  the  subjects  of  the  Messiah's  Kingdom  ;  as  also,  (2)  to  the  Gospels  of  the  New  Testament, 
in  which  the  hatred  of  the  Jewish  nation  was  manifested  towards  Christ  from  the  com- 
mencement of  his  ministry  to  the  close,  in  their  seeking  '  to  destroy  him ' ;  attributing  his 
Divine  acts  of  mercy  and  grace  to  Satanic  agency,  and  joining  in  one  common  demand  for 
his  crucifixion  by  Pilate  ;  as  also  to  our  Lord's  denunciation  of  the  hypocrisy  of  the 
unbelieving  Jews  as  the  children  of  the  Devil,  and  not  the  promised  seed  of  Abraham:  and 
his  pronouncing  the  dreadful  '  woes '  that  should  overtake  the  nation,  in  the  destruction  of 
their  city  and  temple,  and  the  abolishment  of  the  Mosaic  Covenant,  under  which  they 
claimed  to  be  the  people  of  God  ;  and  which  was  followed  with  a  command  to  his  apostles 
after  his  Eesurrection  (Mark  xvi.  15,  16),  to  go  '  into  all  the  world,  and  preach  the  gospel  to 
every  creature,'  adding  the  words  '  He  that  believeth  and  is  baptized  shall  be  saved ;  but  he 
that  believeth  not  shall  be  damned '  (i.e.  condemned  hereafter).  And  referring  (3)  to  the 
persecution  of  his  followers  after  his  Ascension,  especially  of  St.  Paul,  who  was  divinely 
appointed  to  preach  the  gospel  to  the  Gentiles,  and  open  the  Kingdom  of  God  to  them, 
when  the  Jews  rejected  it :  as  also  to  found  a  Christian  Church  amongst  them,  altogether 
independent  of  the  rites  and  ceremonies  of  the  Mosaic  Covenant. 

Again,  up  to  the  time  of  the  destruction  of  Jerusalem  and  the  temple  by  the  Romans  the 

M  2 


164  THE   JEWISH  DISPENSATION   TO   BE   SUPERSEDED 

Jewish  converts  to  Christianity  kept  up  the  observances  of  the  Mosaic  law,  and  attended  the 
temple  services,  being  '  all  zealous  of  the  law  '  (Acts  xxi.  20),  more  Jewish  than  Christian ; 
demanding  that  the  Gentile  converts  to  Christianity  should  be  circumcised  and  obey  tlie  laiv 
of  Moses,  which  St.  Paul  strenuously  opposed;  they  therefore  were,  as  Judaizers,  a 
great  hindrance  to  the  apostle  in  his  ministry  amongst  the  Gentile  Churches  which  he 
founded.  But  when  Jerusalem  and  the  temple  were  destroyed,  the  unbelieving  Jews  who 
survived  were  scattered  amongst  tlie  nations,  to  '  be  trodden  down  of  the  Gentiles,  until  the 
times  of  the  Gentiles  be  fulfilled '  (Luke  xxi.  24)  ;  the  Jewish  converts  had  then  no  alterna- 
tive but  to  remain  Jews,  or  to  be  absorbed  into  the  Christian  Church  of  the  Gentiles,  for,  as 
Jews,  they  could  not  eat  with  uncircumcised  Gentiles,  nor  '  keep  company  with  them ' ; 
after  which  they  naturally  lost  their  nationality  as  Jews,  and  were  recognised  in  the  future, 
only  as  Christians :  whilst  the  Jews  who  remained  unbelievers  in  Christ  have  ever  since 
existed  as  'strangers  to  the  covenants  of  promise,1  except  those  of  them  who  from  time  to 
time  embraced  the  Christian  religion,  and  entered  the  Christian  Church.  Now  St.  Paul 
(Gal.  iv.  22-31)  described  all  these  unbelieving  Jews  (figuratively),  as  the  bondage 
descendants  of  Agar,  whose  son  Ishmael  was  cut  off  from  the  inheritance  of  the  covenant 
(though  Abraham's  eldest  son)  for  his  mocking  at  the  religion  of  Isaac,  the  child  of  promise, 
and  the  child  of  God;  whilst  the  judgment  pronounced  by  the  Angel  (Gen.  xvi.  12)  when  he 
was  cast  out,  was,  '  his  hand  shall  be  against  every  man,  and  every  man's  hand  against  him,' 
which  has  been  literally  fulfilled  in  the  treading  down  of  the  unbelieving  Jews,  for  their 
1  treading  underfoot  the  Son  of  God,  and  putting  him  to  an  open  shame,1  in  his  crucifixion. 
Now  whilst  a  blessing  would  be  expected  to  follow  the  promoting  of  Christianity  amongst 
the  Jews,  as  also  amongst  the  Gentiles,  it  must  be  without  reference  to  any  political  claim 
to  land,  or  any  other  earthly  benefit,  which  was  distinctly  repudiated  by  Christ  and  his 
apostles  as  connected  with  the  Kingdom  of  God;  for  St.  Paul  says  (Rom.  xiv.  17),  'The 
Kingdom  of  God  is  ...  righteousness,  and  peace,  &nd\joy,  in  the  Holy  Ghost.'  The  Angel 
at  Christ's  birth  having  announced  that  his  name  should  be  called  '  Jesus,  for  he  shall 
save  his  people  from  their  sins '  :  he  himself  having  made  the  declaration  before  Pontius 
Pilate  (John  xviii.  36),  '  My  kingdom  is  not  of  this  world,  and  (ver.  37),  affirmed  that  he  came 
into  the  world  that  he  '  should  bear  witness  unto  the  truth.  Every  one  that  is  of  the  truth 
heareth  my  voice.'  Now  tlie  promise  to  Abraham  was  of  a  Messiah,  in  whom  '  all  the 
nations  of  the  earth  should  be  blessed.'  The  earnest  of  the  fulfilment  of  that  promise 
was,  a  sojourning  of  Abraham's  seed  in  the  land  of  Canaan  till  that  Messiah  should  come. 
The  condition  of  that  sojourning  was  limited  by  the  Mosaic  covenant  to  obedience,  and  the 
observance  of  the  law.  By  their  rejection  and  crucifixion  of  Christ,  the  promised  Messiah, 
the  Mosaic  covenant  was  for  ever  abolished,  being  superseded  by  the  New  Covenant  in 
Christ's  blood ;  whilst  their  title  to  the  land  of  Canaan  as  the  seed  of  Abraham  was  then 
for  ever  at  an  end.  Hence  the  Church  of  England,  in  the  collect  for  Good  Friday,  prays 
God  to  '  Have  mercy  upon  all  Jews,  Turku,  Infidels,  and  Heretics,  and  take  from  them  all 
ignorance,  hardness  of  heart,  and  contempt  of  thy  word  ;  and  so  fetch  them  home,  blessed 
Lord,  to  fay  flock  (i.e.  the  Church  of  Christ),  that  they  may  be  saved  among  the  remnant 
of  the  true  Israelites  (i.e.  of  Christians  in  deed  and  in  truth),  and  be  made  one  fold 
(i.e.  flock)  under  one  shepherd,  Jesus  Christ  our  Lord.'  This  should  be  the  great  aim  of  the 
Christian  Church  with  reference  to  the  Jews,  whether  considered  individually  or  collectively ; 
for  if  the  words  of  our  Lord  be  accepted  as  true  (Luke  xxi.  24),  that  '  Jerusalem  shall  be 
trodden  down  of  the  Gentiles,  until  the  times  of  the  Gentiles  be  fulfilled,'  (or  in  other  words 
till  '  the  last  day,'  or  end  of  the  world,  see  the  Translators' heading  in  the  English  Authorised 
Version,  ver.  25  36),  it  must  be  clear,  that  a  National  Restoration  of  the  Jews,  whether 
political  or  religious,  is  utterly  repugnant  to  the  words  of  our  Lord.  But  this  does  not 
exclude  from  salvation  '  the  remnant '  that  '  shall  be  saved  '  (Rorn.  ix.  27)  ;  for  the  Apostle 
says  (c.  xi.  5),  that  as  in  the  days  of  Elijah,  '  Even  so  then  at  this  present  time  also  there  is 
a  remnant  according  to  the  election  of  grace.  2'  And  so  all  Israel  shall  be  saved ' — i.e. 
'  whether  literally  from  the  seed  of  Abraham,  or  from  the  Gentile  world,  children  of  Abraham's 
Faith,  all  true  Israelites  will  be  saved.  Then  the  number  of  the  elect  will  be  complete 
(Rev.  vii.  3, 9),  and  the  Harvest  of  the  world  will  come.  (Rev.  xiv.*fc6.)' — Bishop  Wordaworth. 


165 


APPENDIX. 


INDEX. 


NEPHESH  (Soul). 

In  the  following  Index  the  Hebrew  word  Nephesh  (soul)  is  tabulated  as  it  occurs 
in  the  Hebrew  text  of  the  Old  Testament  Scriptures,  and  Psukee  as  it  occurs  in  the 
Greek  text  of  the  New  Testament  Scriptures. 

An  asterisk  (*)  indicates  that  the  quotation  is  under  two  Sections. 


GEN. 

Page 

EXOD. 

Page 

LEV. 

Page 

NUMB. 

Page 

DEUT. 

Page 

1  20 

2 

1   5 

4 

17  11 

16 

15  27 

6 

4  29 

21 

„  21 

i) 

„   ,, 

» 

)»    1! 

„ 

„  28* 

6,  17 

6  5 

ii 

»  24 

H 

4  19 

13 

„  12 

6 

,,  30 

6 

10  12 

I, 

»  30 

„ 

12  4 

4 

„  14* 

2,  16 

ii  » 

7 

,,  22 

5 

2  7 

4 

.,  15 

7 

* 
11  )> 

ii  i> 

„  31 

,, 

11  13 

21 

„  19 

2 

„  16 

6 

* 

ii  11 

16  38 

13 

„  18 

„ 

9  4 

,, 

„  19 

7 

"  15 

6 

19  11 

9 

12  15 

98 

,.  5 

13 

15  9 

21 

18  29 

7 

,,  13 

n 

„  20 

„ 

))     !> 

,, 

16  16 

4 

19  8 

„ 

11     !> 

7 

ii  i) 

H 

„  10 

2 

21  23 

13 

»  28 

9 

„  18 

6 

„  21 

ii 

„  12 

n 

it  i) 

,, 

20  6 

6 

„  20 

7 

,,  23 

2 

„  15 

H 

..  30 

16 

)»   )» 

7 

„  22 

6 

11  n 

,, 

„  16 

>) 

23  9 

21 

.,  25 

6 

21  4 

21 

13  3 

21 

12  5 

4 

30  12 

16 

21  1 

9 

,i  5 

26 

,,  6 

29 

„  13 

16 

ii  15 

.1  11 

23  10 

11 

14  26 

26 

14  21 

4 

„  16 

22  3 

7 

29  7 

28 

11  n 

17  14 

7 

31  14 

7 

.1   4 

9 

30  2 

18  6 

21 

19  17 

16 

LEV. 

,,  6 

6 

,   4 

19  „ 

8 

.,  19 

,, 

2  1 

6 

„  11* 

4,  „ 

i  » 

,,  11 

„ 

„  20 

jj 

4  2 

23  27 

28 

•  5 

,,  21 

13 

23  8 

21 

>,  27 

,,  29 

7 

,  6 

11  11 

27  4 

28 

5  1 

„  30 

6 

,  7 

21  14 

21 

,,  19 

„ 

,»  2 

ii  ii 

7 

•  8 

22  26 

8 

„  25 

„ 

,,  4 

„  32 

28 

,  9 

29 

23  24 

26 

,,  31 

H 

,,  15 

24  17 

8 

,  10 

24  6 

13 

32  30 

16 

.1  17 

,,  18 

2 

,  H 

,,  7 

5 

34  3 

21 

6  2 

)>  i» 

. 

,  12 

„  15 

21 

,,   8 

.- 

7  18 

»  ii 

) 

,  13 

26  16 

„ 

35  18 

13 

,,  20 

26  11 

21 

31  19 

8 

27  25 

8 

36  6 

4 

»»   11 

7 

,,  15 

i 

,  28* 

2,5 

28  65 

21 

37  21 

8 

„  21 

6 

,,  16 

i 

,  35 

,, 

30  2 

„ 

42  „ 

21 

»  »» 

7 

„  30 

» 

>  n 

ii 

„  6 

ii 

44  30 

13 

,  25 

M 

„  43 

,  40 

ii 

„  10 

„ 

i)  >» 

M 

,  27 

6 

27  2 

4 

i  ii 

11 

JOSH. 

46  15 

4 

>  i) 

7 

NUMB. 

,  46 

ii 

2  13 

11 

.,  18 

n 

11  10 

2 

5  2 

9 

,  50 

17 

,,  14 

„ 

,,  22 

m 

,  43 

6 

.i  6 

6 

35  11 

8 

9  24 

13 

„  25 

ii 

,  44 

_ 

6  6 

9 

,  15 

ii 

10  28 

8 

..  26 

» 

,  46 

2 

,,  H 

n 

,  30 

ii 

,  30 

»  ii 

ii 

„ 

9  6 

ii 

i  » 

ii 

,  32 

..  27 

ii 

16  29 

28 

..  7 

ti 

,  31 

13 

,  35 

>»  n 

„  31 

M 

„  10 

ii 

DEUT. 

,  37 

49  6 

21 

17  10* 

6,7 

,,  13 

7 

4  9 

21 

i  11 

,,  H 

2 

11  6 

26 

„  15 

13 

,  39 

) 

166 


INDEX.      NEPHESH  (SOUL) 


JOSH. 

Page 

I.  KINGS 

Page 

JOB 

Page 

P8AL. 

Page 

PSAL. 

Page 

11  11 

8 

1  12 

17 

16  4 

29 

49  8 

14 

120  2 

18 

20  3 

„ 

»i  11 

ii 

11  n 

,, 

„  15 

30 

„   6 

29 

,,  9 

„  29 

M 

18  4 

)f 

,,  18 

29 

121  7 

18 

22  5 

21 

2  4 

21 

19  2 

22 

54  3 

14 

123  4 

23 

23  11 

13 

„  23 

14 

21  25 

M 

,,  4 

17 

124  „ 

18 

„  14 

21 

3  11 

„ 

23  13 

M 

55  18 

M 

,,   5 

JDDG. 

8  48 

21 

24  12 

11 

56  6 

14 

„   7 

j_ 

5  18 

13 

11  37 

.- 

27  2 

,,  13 

12 

130  5 

23 

„  21 

6 

17  21 

17 

„  8 

12 

57  1 

22 

„   6 

M 

9  17 

13 

„  22 

5> 

30  16 

22 

„   4 

14 

131  2 

10  16 

21 

19  2 

14 

„  25 

„ 

„  6 

22 

11   n 

n 

12  3 

13 

11   11 

,, 

31  30 

29 

59  3 

14 

138  3 

M 

16  16 

21 

„  3 

17 

„  39 

12 

62  1 

22 

139  14 

11 

„  30 

11 

„  4 

12 

32  2 

29 

,,  5 

„ 

141  8 

18 

18  25 

21 

ii   11 

,, 

33  18 

30 

63  1 

n 

142  4 

M 

n  n 

13 

„  10 

14 

,,  20 

26 

„  5 

„ 

„   7 

,, 

ii  11 

11 

,,  14 

,, 

i,  22 

30 

„  8 

,, 

143  3 

14 

RUTH 

20  31 

17 

,,  28 

„  9 

12 

,,   6 

23 

4  15 

17 

,  32 

„  30 

66  „ 

17 

,,   8 

I.  SAM. 

,  39 

14 

36  14 

12 

„  16 

„ 

,,  11 

1  10 

21 

•  11 

11 

41  21 

2 

69  1 

14 

„  12 

,,  15 

M 

,  42 

ii 

PSAL. 

„  10 

22 

146  1 

„  26 

29 

i  n 

ii 

3  2 

17 

,,  18 

17 

a  16 

26 

II  KINGS 

6  3 

22 

70  2 

14 

PROV. 

,,  33 

21 

1  13 

17 

„  4 

17 

71  10 

„ 

1  18 

14 

,,  35 

„ 

11  11 

M 

7  2 

14 

„  13 

,, 

„  19 

M 

17  55 

29 

„  14 

,, 

,,  5 

n 

,,  23 

17 

2  10 

23 

18  1 

21 

2  2 

29 

10  3 

22 

72  13 

11 

3  22 

jj 

n   11 

,, 

,,  4 

„ 

11  1 

17 

„  14 

„ 

6  16 

„ 

11   11 

29 

,,  6 

.. 

„  5 

22 

74  19 

,, 

,,  26 

14 

„   3 

|f 

4  27 

21 

13  2 

77  2 

22 

„  30 

27 

19  5 

13 

„  30 

29 

16  10 

30 

78  18 

26 

„  32 

29 

,,  11 

17 

7  7 

17 

17  9 

14 

„  50 

12 

7  23 

14 

20  1 

13 

9  15 

21 

„  13 

17 

84  2 

22 

8  36 

29 

,,  3 

29 

10  24 

14 

19  7 

22 

86  „ 

17 

10  3 

5 

,,  4 

21 

11  11 

,, 

22  20 

17 

„  4 

22 

11  17 

29 

„  17 

29 

12  4 

5 

„  29 

12 

ii   n 

,, 

„  25 

5 

22  2 

21 

23  3 

21 

23  3 

17 

„  13 

30 

„  30 

11 

„  22 

8 

„  25 

11 

24  4 

22 

,,  14 

14 

12  10 

2 

,,  23 

13 

I.  CHR. 

25  1 

n 

88  3 

22 

13  2 

29 

11  11 

11 

5  21 

5 

„  13 

M 

„  14 

14 

,,   3 

18 

23  15 

11  19 

14 

„  20 

17 

89  48 

30 

,,  4 

23 

„  20 

21 

11  11 

I( 

26  9 

14 

94  17 

31 

11   11 

- 

24  11 

13 

22  19 

22 

27  12 

22 

„  19 

22 

„  8 

18 

25  26 

29 

28  9 

„ 

30  3 

30 

,,  21 

14 

„  19 

23 

,,  29 

13 

n.  CHB. 

31  7 

22 

97  10 

17 

„  25 

27 

11  11 

17 

1  11 

14 

„  9 

„ 

103  1 

22 

14  10 

23 

11  11 

13 

6  38 

22 

„  13 

14 

,,   2 

„ 

„  25 

5 

26  21 

17 

15  12 

M 

33  19 

12 

„  22 

23 

15  32 

29 

,,  24 

n 

34  31 

ii 

„  20 

22 

104  1 

n 

16  17 

„ 

ii  ii 

H 

ESTH. 

34  2 

11 

„  35 

11 

„  24 

23 

28  9 

13 

4  13 

M 

„  22 

17 

105  18 

29 

„  26 

M 

„  21 

7  3 

17 

35  3 

M 

„  22 

23 

18  7 

14 

30  6 

21 

„  7 

„ 

,,  4 

14 

106  15 

14 

19  2 

23 

II.  SAM. 

8  11 

„ 

„   7 

30 

107  5 

23 

,,   8 

29 

1   9 

17 

9  16 

n 

„  9 

22 

„   9 

,, 

„  15 

5 

3  21 

21 

„  31 

29 

„  12 

14 

11   11 

„ 

„  16 

29 

4  8 

14 

JOB 

„  13 

29 

„  18 

26 

„  18 

23 

..  9 

17 

2  4 

17 

,,  17 

17 

„  26 

23 

20  2 

29 

5  8 

21 

,,  6 

„  25 

22 

109  20 

14 

21  10 

23 

11  11 

29 

3  20 

22 

38  12 

14 

„  31 

17 

,,  23 

29 

14  7 

8 

6  7 

26 

40  14 

12 

;  116   4 

11 

22  5 

11 

„  14 

17 

„  11 

14 

41  2 

22 

„   7 

23 

„  23 

5 

„  19 

29 

7  11 

22 

,.   4 

17 

„   8 

12 

,,  25 

23 

16  11 

14 

„  15 

12 

42  1 

22 

119  20 

23 

23  2 

27 

17  8 

21 

9  21 

22 

„  2 

„ 

„  25 

„ 

„   7 

23 

18  13 

14 

10  1 

,, 

,,  4 

„ 

,,  28 

»    »i 

,,  14 

30 

19  5 

17 

„  „ 

,, 

,,  5 

ii 

,,  81 

* 

24  12 

18 

11   ii 

ii 

11  20 

12 

,,  6 

>( 

,,  109 

14 

,i  14 

23 

11   i» 

„ 

12  10 

2 

,,  11 

„ 

n  129 

23 

25  13 

„ 

11  11 

„ 

13  14 

14 

43  5 

»t 

.,  167 

„ 

,,  25 

5 

23  17 

14 

14  22 

22 

44  25 

M 

„  175 

18 

27  7 

„ 

INDEX.      PSUKEE   (SOUL) 


167 


PBOV. 

Page 

ISA. 

Page 

JEB. 

Page 

LAM. 

Page 

EZEK. 

Page 

27  7 

5 

44  20 

14 

20  13 

18 

1  11 

18 

23  22 

24 

„   9 

23 

46  2 

29 

21  7 

15 

„  16 

,, 

„  28 

28  17 

8 

47  14 

14 

„  9 

18 

„  19 

ii 

24  21 

,,  25 

23 

49  7 

24 

22  25 

15 

2  12 

12 

„  25 

29  10 

18 

51  23 

29 

,,  27 

24 

,,  19 

18 

25  6 

,,  17 

23 

53  10 

12 

26  19 

15 

3  17 

24 

,,  15 

,,  24 

29 

,,  11 

„ 

31  12 

24 

„  20 

,, 

27  13 

5 

31  6 

23 

,,  12 

„ 

,i  14 

„ 

„  24 

ii 

„  31 

24 

ECCL. 

55  2 

24 

,,  25 

ii 

„  25 

5 

32  10 

15 

2  24 

„ 

,,  3 

18 

ii  ii 

„ 

,,  51 

24 

33  5 

18 

4  8 

29 

56  11 

27 

32  41 

„ 

„  58 

18 

,,  6 

9 

6  2 

58  3 

29 

34  16 

n 

5  9 

15 

„  9 

18 

,,  3 

23 

„  5 

u 

,,  20 

15 

EZEK. 

36  5 

24 

11  7 

27 

,,  10 

24 

,,  21 

„ 

3  19 

18 

47  9 

2 

,,  9 

23 

ii  ii 

M 

37  9 

24 

,,  21 

HOSEA 

7  28 

,,  11 

M 

38  2 

18 

4  14 

29 

4   8 

24 

CANT. 

61  10 

„ 

„  16 

5 

7  19 

24 

9  4 

18 

1  7 

„ 

66  3 

ii 

ii  11 

15 

13  18 

5 

AMOS 

3  1 

() 

JEB. 

,,  17 

18 

i   ii 

„ 

2  14 

15 

,,  2 

)( 

2  24 

2 

„  20 

„ 

i   11 

18 

ii  15 

Jf 

,,  3 

)( 

„  34 

8 

39  18 

„ 

,  19 

9 

6  8 

29 

„  4 

3  11 

29 

40  14 

8 

•  n 

18 

JONAH 

5  6 

„ 

4  10 

14 

„  15 

,, 

,  20 

5 

1  14 

15 

6  12 

„ 

,,  19 

6 

42  20 

24 

i   11 

ii 

2  5 

„ 

ISA. 

,,  30 

14 

43  6 

5 

•   ii 

M 

,,  7 

24 

1  14 

24 

,,  31 

24 

44  7 

15 

14  14 

18 

4  3 

15 

3  9 

14 

5  9 

,, 

„  14 

24 

„  20 

„ 

,,  8 

24 

„  20 

18 

„  29 

„ 

„  30 

15 

16  5 

5 

MICAH 

5  14 

24 

6  8 

„ 

11  ii 

„ 

„  27 

24 

6  7* 

6,  18 

10  18 

12 

,,  16 

„ 

45  5 

18 

17  17 

9 

7  1 

27 

15  4 

14 

9  9 

M 

46  26 

15 

18  4 

5 

7  3 

24 

19  10 

2 

11  21 

15 

48  6 

18 

11  ii 

11 

HAB. 

26  8 

24 

12  7 

24 

49  37 

15 

ii  ii 

„ 

2  4 

25 

„   9 

M 

13  17 

n 

60  19 

24 

ii  ii 

7 

,,  5 

„ 

29  8 

27 

14  19 

„ 

51  6 

18 

„  20 

„ 

„  10 

15 

n   11 

)( 

15  1 

,, 

,,  14 

29 

„  27 

18 

HAG. 

32  6 

24 

„   9 

12 

„  45 

18 

22  25 

9 

2  13 

9 

38  15 

17  21 

15 

52  29 

5 

„  27 

M 

ZECH. 

„  17 

30 

18  20 

31 

„  30 

„ 

23  17 

24 

11  8 

25 

42  1 

24 

19  7 

15 

ii  ii 

ii 

ii  18 

„ 

I]   II 

„ 

43  4 

18 

,,  9 

" 

,,  ,, 

ti 

NEW  TESTAMENT.     Psukee  (soul). 


MAT. 

Page 

MABK 

Page    JOHN 

Page    BOM. 

Page 

JAS. 

Page 

2  20 

15 

14  34 

25 

12  27 

25 

16  4 

19 

5  20 

19 

6  25 

19 

LUKE 

13  37 

12 

I.  COB. 

I.  PET. 

n 

1  46 

,,  38 

15  45 

5 

1  9 

H 

10  28 

26 

2  35 

15  13 

J} 

II.  COB. 

„  22 

25 

ii  11 

31 

6  9 

19 

ACTS 

1  23 

25 

2  11 

,, 

,,  39 

19 

9  24 

lt 

2  27 

31 

12  15 

16 

„  25 

19 

11 

15 

ii 

15 

,,  31 

EPH. 

3  20 

M 

ii  29 

25 

"  56 

19 

„  41 

5 

6  6 

25 

4  19 

it 

12  18 

n 

10  27 

25 

,,  43 

11 

PHIL. 

n.  PET. 

16  25 

19 

12  19* 

7,27 

3  23 

8 

1  27 

„ 

2  8 

25 

11  11 

15 

* 

11  11 

4  32 

25 

2  30 

16 

,,  14 

6 

„  26 

,','  20 

8 

7  14 

5 

COL. 

I.  JOHN 

ii  11 

M 

„  22 

19 

14  2 

25 

3  23 

25 

3  16 

12 

20  28 

12 

,,  23 

„  22 

I.  THES. 

11  ii 

„ 

22  37 

25 

14  26 

15 

15  24 

2   8 

16 

III.  JOHN 

26  38 

- 

17  33 

19 

„  26 

16 

5  23 

19 

2 

25 

MABK 

ii 

15 

20  10 

19 

HEB. 

BEV. 

3   4 

19 

21  19 

25 

,,  24 

16 

4  12 

25 

6  9 

10 

8  35 

JOHN 

27  10 

6  19 

n 

8  9 

3 

i 

15 

10  11 

12 

,,  22 

19 

10  38 

12  11 

16 

",  36 

( 

••  15 

,,  37 

5 

„  39 

19 

16  3 

3 

,,  37 

,,  17 

BOM. 

12  3 

25 

18  13 

6 

10  45 

12 

,,  24 

25 

2  9 

13  17 

19 

,,  14 

27 

12  30 

25 

12  25 

19 

11  3 

16 

JAS. 

20  4 

10 

n  33 

„ 

ii  ii 

15 

13  1 

5 

1  21 

„ 

168 


INDEX.      ROOAGH   (SPIRIT) 


INDEX. 


ROOAGH  (Wind,  Breath,  Spirit). 

In  the  following  Index,  the  Hebrew  word  Eooagh  (spirit)  is  tabulated  as  it 
occurs  in  the  Hebrew  text  of  the  Old  Testament  Scriptures,  and  Pneuma  as  it 
occurs  in  the  Greek  text  of  the  New  Testament  Scriptures. 

An  asterisk  (*)  indicates  that  the  quotation  is  under  two  Sections. 


GEN. 

Page 

JUDG. 

Page 

n.  CHB. 

Page 

PSAL. 

Page 

PROV. 

Page 

1  2 

45 

13  25 

48 

9  4 

52 

1 

4 

45 

17 

22 

53 

3  8 

n 

14  6 

15  1 

48 

11 

6 

ti 

27 

6  3 

48 

„  19 

18  20 

50 

18 

10 

lt 

18 

14 

ii  *•' 

51 

15  14 

„ 

,,  21 

„ 

,, 

15 

47 

,, 

,, 

M 

1  15 

„ 

,,  19 

52 

„  22 

,, 

„ 

42 

45 

25 

14 

4G 

„  22 

>f 

I.  SAM. 

„  23 

48 

31 

5 

51 

M 

23 

8  1 

45 

1  15 

M 

20  14 

32 

2 

52 

28 

53 

2G  35 

51 

10  6 

48 

21  16 

52 

33 

6 

47 

27 

16 

4G 

41  8 

n 

,,  10 

„ 

24  20 

48 

34 

18 

52 

29 

11 

53 

„  38 

48 

11  6 

11 

36  22 

52 

35 

5 

45 

ii 

23 

,, 

45  27 

51 

16  13 

M 

48 

7 

n 

30 

4 

46 

EXOI). 

,,  14 

EZRA 

51 

10 

48 

ECCL. 

6  9 

52 

19    " 

50 

1   1 

n 

11 

1 

G 

10  13 

45 

„  15 

n  5 

48 

12 

f) 

M 

n  11 

„ 

„  16 

„ 

NEH. 

,, 

17 

52 

„ 

14 

53 

,,  19 

„ 

„  23 

„ 

9  20 

55 

8 

45 

„ 

17 

„ 

14  21 

„ 

n  11 

it 

„  30 

76 

12 

52 

2 

11 

„ 

15  8 

47 

18  10 

„ 

77 

3 

,, 

,, 

17 

,, 

„  10 

45 

19  9 

H 

JOB 

6 

26 

28  3 

48 

„  20 

48 

1  19 

45 

78 

8 

3 

19 

51 

31  3 

fj 

„  23 

n 

4  9 

47 

H 

39 

45 

„ 

21* 

51,53 

35  21 

52 

30  12 

52 

,,  15 

48 

83 

13 

,, 

H 

* 

ii  i> 

„  31 

48 

II.  SAM. 

6  4 

52 

103 

16 

,, 

4 

'i 

„ 

NUMB. 

22  11 

45 

„  26 

45 

104 

3 

6 

5  14 

52 

,,  16 

47 

7  7 

,, 

„ 

4 

48 

,, 

16 

„ 

11  n 

23  2 

48 

„  11 

52 

fl 

29 

51 

5 

16 

46 

„  30 

,, 

I.  KINGS 

8  2 

45 

„ 

30 

n 

6 

9 

53 

11  17 

48 

10  5 

52 

9  18 

51 

106 

33 

52 

7 

8 

„ 

,,  25 

,, 

18  12 

48 

10  12 

52 

107 

25 

45 

n 

,, 

„ 

11  it 

M 

,,  45 

45 

12  10 

51 

135 

7 

fl 

,, 

9 

„ 

,,  26 

„ 

19  11 

11 

15  2 

45 

„ 

17 

51 

8 

8 

51 

„  29 

n 

n  11 

it 

,.  13 

52 

139 

7 

49 

„ 

n 

11 

„  31 

45 

ii  ti 

,,  30 

47 

142 

3 

52 

10 

4 

53 

14  24 

48 

21  5 

52 

16  3 

45 

143 

4 

„ 

11 

4 

46 

1C  22 

52 

22  21 

50 

17  1 

51 

11 

7 

n 

„ 

5* 

4G,  49 

24  2 

48 

.,  22 

M 

19  17 

„ 

,, 

10 

49 

12 

7 

51 

27  1G 

52 

.,  23 

20  3 

52 

146 

4 

51 

ISA. 

„  18 

48 

„  24 

48 

21  4 

„ 

147 

18 

45 

4 

4 

47 

DEUT. 

II.  KINGS 

,,  18 

45 

148 

8 

„ 

11 

,, 

,, 

2  30 

52 

2  9 

tt 

26  13 

48 

PROV. 

7 

2 

46 

34  9 

48 

,,  15 

n 

27  3 

51 

1 

23 

49 

11 

2 

49 

josn. 

„  1C 

28  25 

45 

11 

13 

52 

M 

w 

,, 

2  11 

52 

3  17 

45 

30  15 

it 

,, 

29 

46 

„ 

,, 

„ 

5  1 

„ 

19  7 

47 

„  22 

,, 

14 

29 

52 

„ 

,, 

„ 

JDDG. 

I.  CHB. 

32  8 

52 

15 

4  « 

M 

n 

4 

47 

3  10 

48 

5  26 

52 

,,  18 

„ 

„ 

13 

n 

15 

46 

6  34 

„ 

it  11 

„ 

33  4 

48 

16 

2 

it 

17 

13 

„ 

8  3 

52 

9  24 

45 

34  14 

51 

„ 

18 

it 

19 

3 

53 

9  23 

50 

12  18 

48 

37  21 

45 

M 

19 

it 

11 

14 

„ 

11  29 

48 

28  12 

41  16 

,, 

„ 

32 

11 

25 

4 

11 

INDEX.      PNEUMA   (SPIRIT) 


169 


Page 

ISA. 

Page 

EZEK. 

Page 

EZEK. 

Page 

JOEL 

r<ig« 

53 

63  14 

49 

3  14 

49 

37  9 

51 

2  28 

49 

46 

64  6 

46 

ii  11 

H 

,,  10 

M 

„  29 

„ 

65  14 

53 

„  24 

„ 

,.  14 

49 

AMOS 

49 

66  2 

„ 

5  2 

46 

39  29 

„ 

4  13 

47 

53 

JER. 

ti  10 

42  16 

46 

„ 

2  24 

46 

,,  12 

Jf 

,,  17 

JONAH 
1   4 

49 

4  11 

„ 

8  3 

-49 

„  18 

ii 

x   ± 

4  ft 

" 

47 

,,  12 

it 

10  17 

,,  19 

M 

^t   o 

it 

53 

5  13 

11  1 

,,  20 

MIC. 

46 

10  13 

,,  5 

43  5 

49 

2  7 

50 

49 

,i  14 

51 

53 

DAN. 

it  11 

53 

53 

13  24 

46 

»  19 

49 

2   1 

53 

3  8 

50 

49 

14  6 

M 

„  24 

,,  3 

Jf 

HAB. 

47 

18  17 

• 

„  35 

46 

1  11 

54 

53 

22  22 

M 

12  14 

46 

4  8 

49 

2  19 

51 

46 

49  32 

„ 

13  3 

53 

,,  9 

„ 

HAO. 

49 

t,  36 

it 

i)  -H 

46 

„  18 

„ 

1  14 

50 

46 

V    »l 

it 

,,  13 

„ 

5  11 

„ 

11  11 

„ 

„ 

51  1 

„ 

17  10 

„ 

5  12 

M 

)!   tl 

„ 

49 

„  11 

53 

,,  21 

„ 

it  14 

„ 

2  5 

,, 

M 

ii  16 

46 

18  31 

49 

„  20 

53 

ZECH. 

n 

,,  17 

51 

19  12 

46 

6  3 

49 

2  6 

47 

11 

52  23 

46 

20  32 

53 

7  2 

46 

4  6 

50 

53 

LAM. 

21  7 

„ 

,,  15 

53 

5  9 

47 

46 

4  20 

51 

27  26 

46 

8  8 

46 

6  5 

„ 

53 

EZEK. 

36  26 

49 

11  4 

)( 

,,  8 

60 

)( 

1  4 

46 

,,  27 

m 

HOSEA 

7  12 

,, 

„ 

,,  12 

49 

37  1 

„ 

4  12 

53 

12  1 

54 

49 

„  20 

ii 

»  5 

51 

„  19 

47 

„  10 

50 

„ 

n  » 

it 

„  6 

„ 

5  4 

53 

13  2 

„ 

51 

11  >i 

it 

,,   8 

M 

8  7 

47 

MAL. 

53 

,,  21 

it 

„  9 

„ 

9  7 

49 

2  15 

50 

49 

2  2 

it 

ft 

12  1 

47 

n  it 

54 

t> 

3  12 

ii 

it  it 

46 

13  15 

n 

„  16 

ti 

NEW  TESTAMENT.     Pneuma  (spirit). 


Page 

MARK 

Page 

LUKE 

Page    JOHN 

Page 

ACT8 

Page 

56 

5  8 

61 

4  36 

61 

4  24 

57 

6  3 

57 

„ 

,,  13 

ti 

6  18 

it 

it  it 

it 

it  5 

„ 

,, 

6  7 

M 

7  21 

m 

6  63 

„ 

„  10 

it 

„ 

7  25 

M 

8  2 

it 

ti  tt 

tt 

7  51 

„ 

it 

8  12 

56 

,,  29 

7  39 

it 

„  55 

,, 

63 

9  17 

61 

•>  55 

62 

it  it 

ti 

,..  59 

62 

61 

,,  20 

M 

9  39 

61 

11  33 

„ 

8  7 

61 

„ 

,,  25 

H 

,.  42 

n 

13  21 

ii 

,,  15 

57 

£6 

it  it 

it  55 

63 

14  17 

it 

„  17 

it 

M 

12  36 

56 

10  20 

61 

•i  26 

„ 

t,  18 

„ 

it 

13  11 

f> 

,,  21 

56 

15  26 

it 

,,  19 

it 

14  38 

63 

11  13 

16  13 

w 

,,  29 

„ 

„ 

LUKE 

„  24 

61 

19  30 

55 

„  39 

„ 

61 

1  15 

56 

,,  26 

20  22 

57 

9  17 

„ 

„ 

,,  17 

it 

12  10 

56 

ACTS 

„  31 

it 

56 

i,  35 

it 

..  12 

tf 

1  2 

tt 

10  19 

„ 

63 

.i  41 

13  11 

61 

„  5 

it 

„  38 

n 

55 

,,  47 

63 

23  46 

55 

„  8 

„ 

,,  44 

„ 

56 

„  67 

56 

24  37 

61 

,,  16 

it 

,,  45 

„ 

,,  80 

it 

„  39 

f| 

2  4 

„ 

„  47 

it 

tt 

2  25 

ii 

JOHN 

it  it 

it 

11  12 

n 

it 

,,  26 

it 

1  32 

56 

„  17 

„ 

„  15 

it 

,,  27 

ii 

„  33 

it 

,,  18 

it 

„  16 

„ 

61 

„  40 

it 

it 

„  33 

it 

,.  24 

„ 

„ 

3  16 

it 

3  *5 

it 

„  38 

it 

„  28 

it 

„ 

,,  22 

ti 

,,  6 

57 

4  8 

it 

13  2 

„ 

56 

4  1 

ti 

it  it 

„ 

„  31 

it 

,,  4 

„ 

61 

it  >t 

,,  8 

55 

5  3 

ti 

„  9 

„ 

56 

,,  14 

51 

57 

„  9 

„ 

„  52 

„ 

61 

„  18 

"  34 

lf 

..  16 

61 

15  8 

„ 

„ 

„  33 

61 

4  23 

•i 

,,  32 

57 

„  28 

„ 

170 


INDEX.      PNEUMA   (SPIRIT) 


ACTS 

Page 

ROM. 

Page 

n.  COR. 

Page 

EPH. 

Page 

I.  PET. 

Pagt 

16  6 

67 

8  27 

58 

1  22 

59 

6  17 

59 

1  11 

60 

,,   7 

58 

9  1 

,, 

2  13 

63 

,,  18 

„ 

,.  12 

„ 

,,  16 

61 

11  8 

61 

3  3 

59 

PHIL. 

„  22 

n 

„  18 

„ 

12  11 

63 

,,  6 

,, 

1  19 

„ 

3  4 

64 

17  16 

63 

14  17 

58 

n  n 

„ 

,,  27 

„ 

,,  18 

60 

18  5 

„ 

15  13 

ii 

„  8 

„ 

2  1 

„ 

,,  19 

62 

„  25 

,, 

„  16 

„ 

ii  17 

„ 

3  3 

„ 

4  6 

60 

19  2 

58 

„  19 

„ 

ii  11 

„ 

COL. 

„  14 

„ 

ii   n 

„ 

„  30 

„ 

,,  18 

,, 

1  8 

„ 

II.  PET. 

,,   6 

,, 

I.  COK. 

4  13 

63 

2  5 

63 

1  21 

„ 

„  12 

61 

2  4 

„ 

5  5 

59 

I.  THES. 

I.  JOHN 

„  13 

„ 

„  10 

„ 

6  6 

„ 

1  5 

59 

3  24 

11 

,,  15 

„ 

11  n 

ii 

7  1 

63 

„  6 

„ 

4  1 

64 

„  16 

,, 

,,  11 

63 

„  13 

11 

4  8 

„ 

n  n 

„ 

,,  21 

63 

11  11 

58 

11  4 

5  19 

,, 

„  2 

60 

20  22 

„ 

„  12 

62 

12  18 

M 

„  23 

63 

11  11 

64 

,,  23 

58 

n  11 

58 

13  14 

59 

n.  THES. 

11  3 

62 

„  28 

„ 

„  13 

„ 

GAL. 

2  2 

„ 

,,  6 

60 

21  4 

ii 

,,  14 

„ 

3  2 

,,  8 

55 

11  n 

62 

,,  11 

„ 

3  16 

„ 

ii  3 

" 

,,  13 

59 

,,  13 

60 

23  8 

„ 

4  21 

63 

ii  5 

" 

I.  TIM. 

5  6 

„ 

,,  9 

11 

5  3 

,, 

14 

" 

3  16 

„ 

11  11 

•i 

28  25 

„ 

,,  4 

„ 

4  6 

" 

4  1 

„ 

,,  7 

„ 

,,  5 

„ 

29 

11 

11  11 

62 

,,  8 

11 

ROM. 

6  11 

58 

5  5 

" 

,,  12 

63 

JUDE 

1  4 

„ 

,,  17 

„ 

16 

" 

II.  TIM- 

19 

„ 

„  9 

63 

,,  19 

„ 

17 

" 

1  7 

60 

20 

„ 

2  29 

„ 

„  20 

63 

11 

,,  14 

,, 

REV. 

5  5 

58 

7  34 

,, 

18 

" 

4  22 

64 

1   4 

„ 

7  6 

63 

„  40 

58 

22 

11 

TIT. 

„  10 

„ 

8  1 

58 

12  3 

11 

3  5 

60 

2  7 

11 

,,  2 

H 

11   n 

ii  J 

" 

PHILEM. 

„  11 

11 

,,  4 

„ 

,,  4 

,, 

6  1 

" 

25 

64 

,,  17 

„ 

,,  5 

„ 

,,   7 

„ 

g 

11 

HEB. 

„  29 

„ 

11  n 

„ 

„   8 

„ 

11  ° 

" 

1   7 

60 

3  1 

„ 

i>  6 

„ 

11   » 

„ 

18 

63 

,,  14 

11 

,,  6 

„ 

,,  9 

„ 

„   9 

f> 

2  4 

„ 

,,  13 

,, 

•i  11 

n 

11  11 

EPH. 

3  7 

(l 

,,  22 

„ 

ii  11 

„  10 

63 

1  13 

59 

4  12 

64 

4  2 

,, 

,,  10 

63 

i,  11 

58 

,,  17 

6  4 

CO 

„  5 

„ 

.,  11 

58 

,,  13 

2  2 

01 

9  8 

5  6 

,, 

ii  n 

,, 

11  11 

59 

n  18 

59 

,,  14 

11 

]1  11 

62 

,,  13 

M 

14  2 

63 

„  22 

n 

10  15 

ii 

13  15 

,, 

,,  14 

„ 

i,  12 

59 

3  5 

M 

,,  29 

14  13 

60 

„  15 

61 

„  14 

63 

„  16 

„ 

12  9 

64 

16  13 

62 

ii  11 

58 

,,  15 

4  3 

M 

,,  23 

n 

,,  14 

„ 

„  16 

M 

n  n 

„  4 

M 

JAS. 

17  3 

60 

„  „ 

63 

„  16 

Jf 

„  23 

63 

2  26 

62 

18  2 

62 

„  23 

58 

„  32 

() 

„  30 

59 

4  5 

64 

19  10 

60 

„  26 

ii 

15  45 

59 

5  9 

M 

I.  PET. 

21  10 

„ 

n  n 

M 

16  18 

63 

„  18 

n 

1  2 

60 

22  17 

„ 

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